From 7d8395a06db6a8b789eb08dfad60c48c248d9b92 Mon Sep 17 00:00:00 2001 From: neutrino2211 Date: Thu, 9 Oct 2025 02:42:28 +0000 Subject: [PATCH] Add analysis.json --- analysis.json | 44110 ++++++++++++++++++++++++++++++++++++++++++++++++ 1 file changed, 44110 insertions(+) create mode 100644 analysis.json diff --git a/analysis.json b/analysis.json new file mode 100644 index 0000000..d82149b --- /dev/null +++ b/analysis.json @@ -0,0 +1,44110 @@ +{ + "7264": { + "source_metadata": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]", + "author_metadata": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali", + "knowledge": [ + { + "type": "comment", + "content": "I understand that the text addresses guidelines for relieving oneself according to Islamic teachings. It emphasizes the importance of privacy, maintaining respect for modesty, and respecting certain prohibitions. The idea of using three clean stones for purification is particularly interesting, highlighting the historical practices for maintaining cleanliness.", + "attributes": [ + { + "name": "tldr", + "value": "Guidelines on privacy, cleanliness, and respect for modesty while relieving oneself." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The importance of privacy and cleanliness when relieving oneself, using three clean stones for purification." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It's clear that there are specific actions encouraged and discouraged when relieving oneself, such as not facing the Kaaba and avoiding speaking during the act. These practices stem from a need to show respect not only for oneself but also for religious principles.", + "attributes": [ + { + "name": "tldr", + "value": "Do not face the Kaaba; avoid talking while relieving oneself." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Avoid facing the Kaaba and speaking while relieving oneself to respect religious principles." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The emphasis on seeking refuge in God before beginning and offering gratitude afterwards reflects a strong spiritual connection and mindfulness even in mundane acts. It's a constant reminder of divine awareness and gratitude that permeates daily life.", + "attributes": [ + { + "name": "tldr", + "value": "Seek refuge and express gratitude before and after relieving oneself." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Spiritual mindfulness is exercised even in the mundane act of relieving oneself, reflecting gratitude and awareness." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad (ﷺ) instructed not to relieve oneself in certain places like paths and shades. This is based on a hadith where he warned against actions that could invoke curses from people.", + "attributes": [ + { + "name": "tldr", + "value": "It's forbidden to relieve oneself in paths and shaded areas, according to the Prophet (ﷺ)." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "This guidance is meant to prevent harm and disrespect toward others, emphasizing cleanliness and consideration in Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad (ﷺ) also emphasized avoiding urination in holes, a practice discouraged based on various narrations.", + "attributes": [ + { + "name": "tldr", + "value": "Avoid urinating in holes as instructed by the Prophet (ﷺ)." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "This directive reflects a concern for health and environmental respect, as such actions can harm creatures or cause cleanliness issues." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad ﷺ prohibited urinating in stagnant water, which is narrated in Sahih Muslim and other collections. This reflects a concern for maintaining cleanliness and preventing harm.", + "attributes": [ + { + "name": "tldr", + "value": "Urinating in stagnant water is prohibited by Prophet Muhammad ﷺ for health and cleanliness reasons." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The prohibition of urinating in stagnant water shows a concern for hygiene in Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The prohibition against facing or turning one's back to the Qibla while relieving oneself is based on hadiths from various sources. This reflects the respect and reverence for the direction of prayer in Islam.", + "attributes": [ + { + "name": "tldr", + "value": "Facing or turning away from the Qibla while relieving oneself is prohibited to maintain reverence for the prayer direction." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The prohibition embodies the respect for the sacred direction of the Qibla." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "Some scholars argue that actions of the Prophet ﷺ could abrogate verbal prohibitions if observed deviating from them, but others maintain that his actions are unique to him and don't override general prohibitions for others.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet's actions do not necessarily override verbal prohibitions for the general Muslim community." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The scholarly debate indicates a nuanced view of how prophetic actions relate to verbal teachings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I've learned that there is a discussion about the hadith related to the Prophet’s (ﷺ) actions of facing the Qibla during specific acts, and the reliability of the sources that transmit these hadiths. Scholars like Ibn Hazm and Al-Dhahabi have expressed doubts about the authenticity of some narrations, particularly those involving Khalid bin Abi Al-Salt.", + "attributes": [ + { + "name": "tldr", + "value": "Certain hadiths about facing the Qibla are disputed in terms of authenticity." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "There's a scholarly debate about the authenticity of hadiths related to the Prophet's specific actions regarding facing the Qibla." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "From the hadith of Ibn Umar, I understand there’s a nuanced view regarding facing the Qibla when relieving oneself. While it is generally discouraged, exceptions are acknowledged when there is a barrier.", + "attributes": [ + { + "name": "tldr", + "value": "Facing the Qibla is generally discouraged unless there's a barrier." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Facing the Qibla when relieving oneself is permissible if there is a barrier." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is a strong emphasis on the use of three stones for purification after relieving oneself, as evidenced in several hadiths including those narrated by Salman and Aisha. It reflects the Islamic practice and requirement for cleanliness.", + "attributes": [ + { + "name": "tldr", + "value": "Using three stones for purification post-relieving is emphasized in Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Purification using three stones after defecation is emphasized in Islamic tradition." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that it is recommended in Islamic tradition to seek refuge in Allah when entering the bathroom. The Prophet Muhammad (ﷺ) used to say, \"O Allah, I seek refuge with You from male and female demons.\" This practice has been documented by several scholars, such as Sa'id ibn Mansur, and is considered authentic according to the criteria used by Muslim scholars.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad (ﷺ) would seek refuge in Allah from evil when entering the bathroom." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "It is recommended to say 'Bismillah, Allahumma inni a'udhu bika min al-khubthi wal-khaba'ith' when entering the bathroom." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The act of giving thanks to Allah and seeking His forgiveness after leaving the bathroom is also rooted in the practices of the Prophet Muhammad (ﷺ). According to hadiths from Anas and others collected by Ibn Majah and other scholars, the Prophet would express gratitude by saying, \"Praise be to Allah who has taken away from me discomfort.\"", + "attributes": [ + { + "name": "tldr", + "value": "Thanking Allah after using the bathroom was practiced by the Prophet (ﷺ)." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet (ﷺ) would say 'Alhamdulillah allathee adh-haba anni al-adha' upon exiting the bathroom." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad (ﷺ) would also ask for forgiveness from Allah after leaving the bathroom, saying 'Ghufranak' (I ask You for Your forgiveness). This practice has been authenticated by several scholars, emphasizing its significance in Sunnah.", + "attributes": [ + { + "name": "tldr", + "value": "Asking Allah for forgiveness after using the bathroom was a Sunnah of the Prophet (ﷺ)." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Saying 'Ghufranak' after leaving the bathroom was a practice of the Prophet (ﷺ) and is validated by several scholars." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic jurisprudence, the process of performing wudu (ablution) requires specific steps: naming Allah, rinsing the mouth, inhaling water into the nostrils, washing the face, arms with elbows, wiping the head including the ears, and finally washing the feet including the ankles. Wudu is considered legitimate only with the intention of preparing for prayer.", + "attributes": [ + { + "name": "tldr", + "value": "Wudu involves specific steps and intention for valid prayer." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The process and intention behind wudu are crucial for the validity of prayer in Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The requirement to mention Allah's name during wudu is supported by a hadith from Abu Hurairah, where the Prophet Muhammad ﷺ is reported to have said that there is no prayer without ablution, and no ablution if Allah's name is not mentioned. This emphasizes the importance of mentioning Allah's name as a condition during wudu, as corroborated by multiple sources.", + "attributes": [ + { + "name": "tldr", + "value": "Mentioning Allah's name is crucial for wudu according to hadith." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The mention of Allah's name is a necessary condition for wudu as backed by various hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The insistence on mentioning Allah's name during wudu highlights its spiritual significance, reinforcing the notion that religious rituals are inherently acts of worship and mindfulness of Allah. This act of mentioning Allah aligns the physical act of cleanliness with spiritual consciousness.", + "attributes": [ + { + "name": "tldr", + "value": "Mentioning Allah in wudu aligns physical and spiritual cleansing." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Mentioning Allah's name during wudu enhances the spiritual aspect of the ablution process." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The requirement of mentioning God's name during ablution is derived from combining various Hadiths, but these Hadiths are weak and not suitable for use as strong evidence. However, they are indirectly supported by other general evidences like the non-accountability for forgetfulness in Islamic teachings.", + "attributes": [ + { + "name": "tldr", + "value": "Mentioning God's name is suggested during ablution but the evidences are weak; supported by general Islamic principles." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Weak hadiths that suggest obligatory mention of God's name during ablution are not strong enough but are indirectly supported by other Islamic principles." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The necessity of mouth rinsing and nose cleaning during ablution is justified by the Quranic command to wash the face. The Prophet's practice clarified that this includes rinsing the mouth and cleaning the nose.", + "attributes": [ + { + "name": "tldr", + "value": "Mouth rinsing and nose cleaning are part of face washing in ablution as per Islamic teachings." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Mouth rinsing and nose cleaning are included in the Quranic instruction to wash the face, as demonstrated by the Prophet's practice." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In the teachings of Prophet Muhammad (peace be upon him), found in Hadith, the practices of rinsing the mouth (madhmadah) and inhaling water through the nose (istinshaq) are mentioned as essential parts of the ablution (wudu). Various scholars, including Imam Ahmad and Ishaq, have emphasized the obligation of these practices, particularly during wudu and ghusl.", + "attributes": [ + { + "name": "tldr", + "value": "The practices of madhmadah and istinshaq are considered essential in wudu, supported by scholars like Imam Ahmad." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad emphasized rinsing the mouth and inhaling water through the nose during ablution." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "Some scholars, including the likes of Malik, Shafi’i, and others, view these practices as recommended (sunnah) but not obligatory. This opinion is partly based on interpretations of various Hadiths that discuss practices from the prophetic tradition, rather than mandatory rulings.", + "attributes": [ + { + "name": "tldr", + "value": "Not all scholars agree on the obligation of madhmadah and istinshaq; some consider them sunnah." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "There is a difference of opinion among scholars on whether these practices in wudu are obligatory." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The discussion highlights a broader methodological debate among Islamic scholars between those who adhere to a stricter interpretation of Hadith and those who give more emphasis to the overarching objectives of Shariah law, reflecting diversity in Islamic legal thought.", + "attributes": [ + { + "name": "tldr", + "value": "The debate on ablution practices reflects a broader methodological diversity in Islamic jurisprudence." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The discussion on obligatory practices in ablution shows the diversity of legal opinions in Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic jurisprudence, there is no dispute over the obligation to wash the face during ablution (wudu), as both the Quran and Hadith provide clear evidence for this requirement. The face is defined according to both Islamic legal (shar'i) and linguistic standards.", + "attributes": [ + { + "name": "tldr", + "value": "Washing the face during wudu is obligatory and undisputed, supported by Quran and Hadith." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "There is unanimous agreement on the obligation to wash the face in wudu, established by Quranic text and Hadith." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Quran explicitly commands the washing of hands in wudu, and this is also supported by authentic Hadiths. While there is no disagreement about washing the hands, there is debate regarding whether the elbows should be included. Several Hadith, such as the one from Jabir recorded by Al-Daraqutni and Al-Bayhaqi, suggest that the elbows should be washed, though the chain of the specific Hadith contains a weak narrator, Al-Qasim bin Muhammad bin Abdullah bin Muhammad bin Aqil.", + "attributes": [ + { + "name": "tldr", + "value": "There is debate on whether washing the elbows is obligatory in wudu, despite weak evidence in some Hadiths." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The obligation of washing hands up to and including the elbows in wudu is debated, though supported by some Hadiths with weak chains." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The obligation to wipe the head during wudu is agreed upon, though there is a difference of opinion on whether wiping the entire head is necessary or just a part. This debate arises from the Quranic text and is supported by Hadith, such as one from Sahih Muslim where the Prophet ﷺ was described as wiping the front of his head over a turban.", + "attributes": [ + { + "name": "tldr", + "value": "Wiping the head in wudu is obligatory, with differing opinions on whether the whole head must be wiped." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "There is consensus on the obligation to wipe the head during wudu, but scholarly debate on whether the entire head or just part of it needs to be wiped." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that in Islamic jurisprudence, there is a debate about the requirement to wipe or wash certain body parts during ablution. The text distinguishes between washing the face, which must be done entirely, and wiping the head, where wiping a part is sufficient. Wiping the ears along with the head is supported by hadith, and hadith also legitimizes wiping over a turban.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic law supports partial wiping of the head but requires full washing of the face during ablution." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "There is a distinction in Islamic law regarding ablution between washing and wiping certain body parts, with specific practices supported by hadith." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Ahmad stated that it is unlikely Rashid bin Saad heard from Thawban because Thawban died a long time ago. This indicates a discussion about the authenticity and transmission of Hadiths, where the potential gap in transmission due to timelines is questioned.", + "attributes": [ + { + "name": "tldr", + "value": "Rashid bin Saad likely didn't hear from Thawban due to Thawban's early death." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Ahmad doubts direct Hadith transmission from Thawban to Rashid bin Saad due to timing issues." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The requirement to wash the feet along with the ankles during ablution is strongly emphasized in Islamic teachings. The Prophet Muhammad’s sayings and actions clarify this obligation, and the majority of scholars support this interpretation.", + "attributes": [ + { + "name": "tldr", + "value": "Washing feet and ankles is obligatory in ablution per Islamic teachings." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Islamic texts and scholars support the necessity of washing feet and ankles during ablution." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The mention of wiping the feet instead of washing them is debated, with some interpretations allowing choice between the two under different conditions. However, the prevailing understanding defaults to washing based on Hadith evidence.", + "attributes": [ + { + "name": "tldr", + "value": "Though some debate exists, washing feet is the preferred method in ablution based on Hadith." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Debates exist on wiping versus washing feet, but Hadiths favor washing." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The majority of the Islamic scholars and several Hadiths support the practice of washing feet during ablution, viewing the alternative reading that suggests wiping as either abrogated or interpreted within a different context.", + "attributes": [ + { + "name": "tldr", + "value": "Most scholars support washing feet, viewing alternative readings as contextually different." + }, + { + "name": "confidence", + "value": "0.93" + }, + { + "name": "knowledge", + "value": "Historically, the washing of feet is seen as more authentic, with alternative interpretations considered less valid." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that in Islamic jurisprudence, there is significant consensus on the validity of wiping over leather socks (khuffs) during ablution, a practice supported by numerous hadiths traced back to many companions of the Prophet Muhammad ﷺ.", + "attributes": [ + { + "name": "tldr", + "value": "Wiping over khuffs is a well-supported practice in Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "There is extensive evidence supporting the practice of wiping over khuffs from numerous companions of the Prophet Muhammad ﷺ, establishing it as widely accepted in Islamic law." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that the practice of ablution (wudhu) in Islam not only involves physical acts but also requires the intention (niyyah) for it to be considered valid, emphasizing the importance of intention in religious acts, as supported by the hadith 'Actions are judged by intentions.'", + "attributes": [ + { + "name": "tldr", + "value": "Intention is essential for the validity of ablution." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The necessity of intention (niyyah) in performing ablution is underscored by the hadith that \"Actions are judged by intentions,\" highlighting its importance in Islamic ritual acts." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that there is an agreement among scholars that intention is a condition for the validity of acts of worship with differences in opinion regarding its necessity in preliminary acts like ablution. This illustrates the variance in Islamic jurisprudence regarding when intention must be explicitly present.", + "attributes": [ + { + "name": "tldr", + "value": "Intention is agreed upon as necessary for final acts of worship but disputed for preliminary acts." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The need for intention (niyyah) in acts of worship is a consensus, but its necessity for ablution (wudu) is debated among scholars. Notably, Hanafi scholars differ by not requiring it for wudu, while others like Shafi’i and Malik do." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It's recommended to perform certain actions during ablution, such as using the miswak, washing hands to the wrists three times before ablution, and extending the brightness and whiteness of the limbs (ghusl). These practices are supported by authentic hadiths.", + "attributes": [ + { + "name": "tldr", + "value": "Using miswak and washing hands three times before ablution is recommended and backed by hadiths." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The use of miswak, extending brightness in ablution, and washing hands three times before ablution are recommended practices. Authentic hadiths support these actions, establishing them as sunnah from the Prophet Muhammad ﷺ." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The recommendation to use the miswak in ablution is strongly supported by multiple authentic hadiths from the sayings and actions of Prophet Muhammad ﷺ.", + "attributes": [ + { + "name": "tldr", + "value": "Miswak use in ablution is strongly supported by hadiths." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The usage of the miswak before ablution is widely accepted and encouraged due to its basis in numerous hadiths coming from both the sayings and actions of the Prophet Muhammad ﷺ." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Washing the hands to the wrists three times before performing full ablution is based on the practice of Prophet Muhammad ﷺ, as documented in hadiths narrated by companions like Othman.", + "attributes": [ + { + "name": "tldr", + "value": "Washing hands to the wrists three times before ablution is based on the Prophet's practice." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The practice of washing one's hands to the wrists three times before the main steps of ablution has its roots in the actions of Prophet Muhammad ﷺ, as reported by companions like Othman. These reports establish a sunnah practice." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the routine of washing each body part three times during ablution, stating that the requirement is to wash them at least once. However, it points out that the head should only be wiped once, as there is no strong evidence for wiping it three times.", + "attributes": [ + { + "name": "tldr", + "value": "Each body part in ablution is washed three times except for the head, which is wiped once due to lack of strong evidence for doing it thrice." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The requirement for washing during ablution is highlighted as three times for each part, but the head is only wiped once." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the invalidation of ablution (wudu) due to certain acts such as discharge from the private parts, actions requiring a full bath (ghusl), sleeping while reclining, eating camel meat, vomiting, and touching the male organ. It references a hadith from Abu Huraira stating that one must perform ablution after any hadith (occurrence like gas or flatulence) to have their prayer accepted by Allah.", + "attributes": [ + { + "name": "tldr", + "value": "Ablution is invalidated by specific acts such as discharge, certain sleep, and eating camel meat, supported by hadiths." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Ablution invalidated by discharge, acts requiring ghusl, sleeping while reclining, eating camel meat, vomiting, and touching certain body parts. Supported by hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The hadith by Abu Huraira highlights the necessity of ablution for valid prayer, implying a broader interpretation beyond just minor occurrences.", + "attributes": [ + { + "name": "tldr", + "value": "Hadith emphasizes the need for ablution for valid prayer beyond minor occurrences." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The hadith indicates that ablution is necessary for valid prayer, implying broader conditions than minor occurrences like flatulence." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The disagreement on the invalidation of ablution by eating camel meat reflects variation in interpretation of hadiths and fiqh.", + "attributes": [ + { + "name": "tldr", + "value": "Different views on camel meat and wudu show varied hadith interpretations." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The debate over camel meat invalidating wudu reveals varied interpretations of hadiths, with some considered abrogated." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "From the text, I learned that there is a difference of opinion among Islamic scholars regarding whether eating camel meat invalidates ablution. Some scholars like Ahmad ibn Hanbal believe it does, while scholars like al-Shafi'i require authentic confirmation of hadith before accepting it.", + "attributes": [ + { + "name": "tldr", + "value": "There is debate among scholars about whether eating camel meat breaks ablution." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Scholars like Ahmad ibn Hanbal believe eating camel meat invalidates wudu, while al-Shafi'i requires authentic hadith to confirm." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses whether vomiting breaks ablution, with some evidence cited from hadith where the Prophet Muhammad is reported to have performed ablution after vomiting. Scholars like Abu Hanifa believe it does invalidate wudu, while others like Al-Shafi'i disagree.", + "attributes": [ + { + "name": "tldr", + "value": "Vomiting might break ablution according to some hadith and scholars, but opinions vary." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "There is a report suggesting the Prophet Muhammad performed wudu after vomiting, leading some scholars to believe it invalidates wudu." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "Reflecting on the various opinions around what invalidates ablution, it's clear that different schools of thought within Islam interpret hadith and apply them to practical jurisprudence in varied ways.", + "attributes": [ + { + "name": "tldr", + "value": "Interpretations of what breaks ablution vary across Islamic schools of thought." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Different Islamic schools interpret hadith differently, leading to varied rulings on ablution." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic jurisprudence, there is a discussion regarding whether bleeding invalidates ablution. Some scholars, including Muhammad, Al-Qasimiya, Ahmad ibn Hanbal, and Ishaq, considered bleeding from cupping to be a nullifier of ablution. Others, like Ibn Abbas, Al-Nasir, Malik, and Al-Shafi'i, contested this view, arguing that the Hadiths related to this issue are weak and do not hold firm evidence. Additionally, they assert that nasal bleeding differs from cupping bleeding in terms of ritual impurity.", + "attributes": [ + { + "name": "tldr", + "value": "Bleeding from cupping is debated among scholars concerning ablution nullification." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The nullification of ablution by bleeding is debated, with weak evidence challenging the notion." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Touching the male genitalia is considered a nullifier of ablution based on a Hadith narrated by Busra bint Safwan, where Prophet Muhammad ﷺ stated that one who touches their genitals should not pray until they perform ablution. This view is authenticated by several renowned scholars and compilations, including those of Ahmed, Malik, Al-Shafi'i, and others.", + "attributes": [ + { + "name": "tldr", + "value": "Touching one's genitals is considered a nullifier of ablution in Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Several Hadiths and scholars support the view that touching the genitalia nullifies ablution." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "From the text, I learned that there is a difference of opinion among early Islamic scholars and narrators regarding whether touching one's private parts nullifies ablution. A group of Companions, followers, and scholars believed ablution is invalidated by this act, favoring the narration of Busrah. However, there are other narrations that oppose this view too. There is support for the idea that touching the private parts nullifies ablution as evidenced by various hadiths from different sources.", + "attributes": [ + { + "name": "tldr", + "value": "There is a debate among Islamic scholars about whether touching private parts nullifies ablution, with some supporting it based on multiple hadiths." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "A difference in opinion exists about nullifying ablution upon touching private parts, corroborated by various hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that in Islamic jurisprudence, Ghusl (ritual purification bath) is obligatory in certain conditions such as ejaculation with desire, meeting of circumcised parts, menstruation, childbirth bleeding, experienced desire with wet dream, death, and upon converting to Islam.", + "attributes": [ + { + "name": "tldr", + "value": "Ghusl is required in specific situations like ejaculation and menstruation." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The conditions that necessitate Ghusl are explicitly outlined." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "Reflecting on the reason for Ghusl due to ejaculation with desire, it seems rooted in maintaining purity as instructed by Islamic teachings, illustrated by hadiths such as 'water from water' and verses like 'if you are in a state of janaba, purify yourselves' [Al-Maida:6].", + "attributes": [ + { + "name": "tldr", + "value": "Purity is emphasized through hadith and Quranic verses." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The emphasis on maintaining purification conditions through Islamic texts is clear." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Historically in Islam, there was a debate whether Ghusl is required solely by the meeting of circumcised parts or only with the ejaculation of semen. However, hadiths from the Prophet's companions clarified that Ghusl is required even without ejaculation, signaling a shift from an earlier understanding of the rulings.", + "attributes": [ + { + "name": "tldr", + "value": "Ghusl obligation was clarified by hadith, needing bath even without ejaculation." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The historical context shows evolving interpretations following authenticated hadith." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The initial permissibility of the ruling that 'water is from water' in early Islam was later changed by the Prophet Muhammad ﷺ who mandated complete purification (ghusl) after intimacy.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet ﷺ initially allowed partial purification but later required full ghusl after intimacy." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The initial permission for a lesser purification after intimacy was updated to require full purification." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Ghusl (ritual washing) is obligatory after menstruation, and this is supported by the Quran, consistent hadiths, and consensus among Islamic scholars.", + "attributes": [ + { + "name": "tldr", + "value": "Ghusl is mandatory after menstruation by Quranic and Sunnah evidence." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "There is unanimous agreement among scholars that a ritual bath is required after menstruation based on both Quran and hadith." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Ghusl is also required for any discharge during sleep (wet dreams), but this is only compulsory if wetness is found upon waking. If one dreams without experiencing any physical wetness, ghusl is not obligatory.", + "attributes": [ + { + "name": "tldr", + "value": "Ghusl is needed for wet dreams only if physical wetness is present." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "A person must perform ghusl if they find bodily discharge upon waking, regardless of dream recall." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The obligation to wash a deceased person is for those alive, not for the deceased, and is agreed upon by many scholars, though some later scholars debated this.", + "attributes": [ + { + "name": "tldr", + "value": "Washing the deceased is a duty for the living, not the dead, though some debate exists." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The community consensus requires washing of the deceased by the living, though some scholarly debate persists." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "When a person accepts Islam, it is recommended they perform a ritual washing (ghusl) with water and lote leaves. This practice is supported by several hadiths, including those narrated by Qais ibn Asim and Abu Huraira, where Prophet Muhammad (peace be upon him) instructed newly converted Muslims to perform ghusl. This is a matter of scholarly debate, with different schools of thought like the Hanbali advocating its obligation, while others like the Shafi'i school see it as non-mandatory.", + "attributes": [ + { + "name": "tldr", + "value": "New Muslims are encouraged to perform ghusl after conversion, supported by several hadiths, though scholars differ on its obligation." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Scholars like Ahmad ibn Hanbal considered ghusl obligatory upon accepting Islam, while others like Shafi'i did not." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The obligatory ghusl in Islam involves pouring water over the entire body or immersing oneself. It includes rinsing the mouth, nose, and rubbing the body where possible, and is only valid with the intention to purify. It is recommended to wash the limbs of wudu before the feet, and to start on the right side.", + "attributes": [ + { + "name": "tldr", + "value": "Obligatory ghusl requires full body washing with intention, including rinsing the mouth and nose, and is recommended to start on the right side." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The obligatory ghusl requires full body immersion and intention, incorporating mouth and nose rinsing, and is recommended in a specific sequence." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There's a debate on whether rubbing is essential for ghusl. Language usage suggests merely wetting the body doesn't suffice for ghusl, as evidenced by various Arabic applications and a hadith about the Prophet.", + "attributes": [ + { + "name": "tldr", + "value": "Debate exists on rubbing's necessity for ghusl, but language use implies it's required." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "While there's a debate about the necessity of rubbing in ghusl, the usage of Arabic language and prophetic traditions indicates rubbing is a necessary part of the process." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of rinsing the mouth and nose (madhmadah and istinshaq) during ghusl is established by the actions of the Prophet Muhammad (ﷺ). This is considered obligatory, similar to wudu (ablution), and requires intention to be valid.", + "attributes": [ + { + "name": "tldr", + "value": "Rinsing the mouth and nose during ghusl is necessary and requires intention like wudu." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Rinsing the mouth and nose during ghusl is established from the Prophet's practice and requires intention." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The procedure for ghusl as narrated by Aisha in Sahih Bukhari and Muslim includes washing the hands, private parts, then performing wudu, and finally washing the whole body, ending with the feet. The Prophet (ﷺ) did not perform wudu after ghusl.", + "attributes": [ + { + "name": "tldr", + "value": "Ghusl involves washing hands, private parts, doing wudu, and washing the entire body." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The procedure for ghusl involves sequential washing and does not require wudu afterward." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "Some companions, like Hudaifah, questioned the necessity of performing wudu after a complete ghusl, suggesting that ghusl encompasses all the actions of wudu.", + "attributes": [ + { + "name": "tldr", + "value": "Some Sahaba questioned the need for wudu after a complete ghusl." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The completeness of ghusl leads some companions to argue against the need for subsequent wudu." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "I learned that, according to Abu Bakr Ibn al-Arabi, there is consensus among scholars that the intention for performing ghusl (full-body ritual purification) also covers wudu (partial ablution), though there are differing opinions from some scholars like Abu Thawr and Dawud, who believe that ghusl does not substitute for wudu.", + "attributes": [ + { + "name": "tldr", + "value": "Scholars have differing opinions on whether ghusl covers wudu." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "There is a general consensus that ghusl intention covers wudu, but some scholars disagree." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I discovered that washing the body in any sequence during ghusl is sufficient because the act of pouring water over the body fulfills the requirement, making the order of washing not mandatory.", + "attributes": [ + { + "name": "tldr", + "value": "The order of washing during ghusl is not mandatory." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Ghusl is valid without a specific order of washing body parts." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of starting with the right side in washing and other activities is based on the actions and sayings of the Prophet Muhammad ﷺ, who preferred using the right side in various aspects of life, as mentioned in authentic hadiths.", + "attributes": [ + { + "name": "tldr", + "value": "Starting with the right side is a preferred practice based on the Prophet's example." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The preference for starting with the right is well-documented in the practices of the Prophet." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of performing ghusl (ritual washing) is recommended for attending Friday prayers, the two Eid prayers, those who have washed a deceased person, for entering into a state of Ihram, and when entering Mecca.", + "attributes": [ + { + "name": "tldr", + "value": "Ghusl is recommended for certain religious duties, including Friday prayers." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The text outlines that ghusl is recommended for specific religious occasions, including Friday prayers, the two Eids, when preparing for Ihram, entering Mecca, and after washing a deceased person." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The hadith \"If one of you comes to Friday prayer, let him perform ghusl,\" is widely accepted and has been narrated by numerous companions, including Ibn Umar, with a strong tradition of acceptance across the Muslim community.", + "attributes": [ + { + "name": "tldr", + "value": "Hadith advocating ghusl for Friday prayer is widely accepted and well-narrated." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The recommendation for ghusl before Friday prayers is supported by a hadith narrated by Ibn Umar and widely received by the Muslim community." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There is a difference of opinion regarding whether ghusl before Friday prayers is obligatory or recommended. While some scholars and groups, including the Zahiri school and some companions, considered it obligatory, the majority view it as preferable or recommended.", + "attributes": [ + { + "name": "tldr", + "value": "Debate exists over whether ghusl for Friday prayer is obligatory or merely recommended." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Although some hold that performing ghusl before Friday prayer is obligatory, the majority of scholars regard it as recommended, not compulsory." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad (peace be upon him) emphasized the importance of performing ablution properly before attending Friday prayers, promising forgiveness of sins from one Friday to the next, with an addition of three more days. There is also a tradition where he stated that performing ablution is commendable, and taking a full bath is even better.", + "attributes": [ + { + "name": "tldr", + "value": "Proper ablution before Friday prayers is encouraged, with full bathing seen as even more virtuous." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The hadith highlights the significance of preparing for Friday prayers through proper ablution and bathing, reflecting an emphasis on cleanliness and spiritual readiness." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "Some scholars argue that certain ahadith suggest the command to wash for Friday prayers is recommendatory rather than obligatory. However, the hadith stating that it's a duty for Muslims to wash their heads and bodies every week, found in both Bukhari and Muslim, indicates a stronger emphasis on washing as part of Islamic practice.", + "attributes": [ + { + "name": "tldr", + "value": "There is debate on whether washing for Friday prayers is recommendatory or obligatory, with prominent hadith supporting regular washing." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The practice of washing regularly, especially for Friday prayers, holds considerable weight in Islamic tradition, though interpretations vary on its obligatory nature." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "From the text, it is clear that the practice of bathing for Eid has been narrated from the Prophet Muhammad through several accounts, including those of Ibn Abbas and others. Although these narrations have weaknesses in their chains of transmission, they are strengthened by multiple paths and good reports from the Companions.", + "attributes": [ + { + "name": "tldr", + "value": "Bathing for Eid is a Sunnah supported by multiple narrations." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The practice of bathing on Eid, as narrated from the Prophet Muhammad, is supported by multiple weak narrations that strengthen each other and are backed by companion reports." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of washing after handling a deceased person is recorded through narrations from Abu Huraira and others. Despite some criticisms concerning their chains of transmission, scholars like Tirmidhi and Ibn Hazm regarded them as good or authentic.", + "attributes": [ + { + "name": "tldr", + "value": "Washing after dealing with a dead body is supported by hadiths regarded as good by some scholars." + }, + { + "name": "confidence", + "value": "0.7" + }, + { + "name": "knowledge", + "value": "Narrations from Abu Huraira, along with endorsements by scholars like Tirmidhi, support the practice of washing after handling a deceased person, despite some reservations regarding the chain of transmission." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There's a debate among Islamic scholars regarding the obligation versus recommendation of the practices of washing for Eid and after handling the deceased. While some scholars view these actions as obligatory, the majority consider them recommended (mustahabb), highlighting a difference in fiqh (Islamic jurisprudence) interpretations.", + "attributes": [ + { + "name": "tldr", + "value": "Debate exists on washing obligations, with a majority seeing them as recommended." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "A debate exists regarding whether washing for Eid and after handling a deceased is obligatory or recommended, with most scholars favoring the latter interpretation." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of washing (ghusl) has differing opinions based on various contexts. There are historical examples where some companions of the Prophet Muhammad did not perform it, especially when conditions like cold weather made it perhaps impractical.", + "attributes": [ + { + "name": "tldr", + "value": "Ghusl has different applications and is not always obligatory." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The text includes a narration about a companion of the Prophet allowing not to perform ghusl due to cold conditions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of performing ghusl for entering a state of ihram (the sacred state for pilgrimage) is mostly recommended by scholars, although some consider it obligatory. The reliability of the hadith supporting this practice has been debated among scholars.", + "attributes": [ + { + "name": "tldr", + "value": "Ghusl for ihram is generally recommended but debated among scholars." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Different scholars have different opinions on the obligatory nature of ghusl for ihram, with a debated narration among them." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Performing ghusl upon entering Mecca is seen as commendable by most scholars but not obligatory. There is consensus that leaving it does not entail any penalties.", + "attributes": [ + { + "name": "tldr", + "value": "Ghusl for entering Mecca is advisable but not obligatory." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "According to a narration from Ibn Umar, entering Mecca with ghusl is preferred, though not required, echoing the actions of the Prophet Muhammad." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Tayammum serves the same purpose as wudu (ablution) and ghusl (full body ritual purification) when water is not available or when using water may cause harm.", + "attributes": [ + { + "name": "tldr", + "value": "Tayammum can replace wudu and ghusl if water is unavailable or harmful." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Tayammum is a valid replacement for wudu and ghusl under certain conditions, allowing for multiple prayers without the need for renewal." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Tayammum allows a person to pray multiple prayers and is not invalidated simply by the completion of a prayer, engaging in other activities, or the passage of time until conditions require renewal (such as obtaining water).", + "attributes": [ + { + "name": "tldr", + "value": "Tayammum remains valid for multiple prayers like wudu and isn't voided by time or activities." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "One can use tayammum to pray several prayers without needing to renew it unless specific conditions change, like when water becomes accessible." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Scholarly consensus establishes the validity of tayammum in the absence of water, grounded in the Quran and Hadith.", + "attributes": [ + { + "name": "tldr", + "value": "Tayammum is supported by Islamic texts for absence of water conditions." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The legitimacy of tayammum is well-founded in Islamic teachings and texts, ensuring its acceptance among scholars." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The story of a man harmed by not being allowed to perform tayammum, as recounted by Ibn Majah and others, highlights the importance of understanding when tayammum is permissible.", + "attributes": [ + { + "name": "tldr", + "value": "A Hadith emphasizes the need to understand tayammum's permissibility to prevent harm." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The Hadith underscores the critical need for knowledge and decision-making regarding tayammum, particularly when water could cause harm." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The concept of performing Tayammum (dry ablution) is discussed. It is permissible under certain circumstances like illness or when water may harm someone, supported by the Quranic verse [An-Nisa: 43]. This is also evidenced by the hadith of Amr ibn al-As during a cold night in the expedition of Dhat as-Salasil, where he performed Tayammum instead of using water.", + "attributes": [ + { + "name": "tldr", + "value": "Tayammum is permitted under circumstances where water use is harmful, supported by hadith and Quran." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Tayammum is discussed as a legitimate alternative to using water in the context of illness or potential harm, supported by both Quran and Hadith." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I've learned that in Islamic jurisprudence, the practice of Tayammum (dry ablution) involves using earth or dust to purify the face and hands when water is unavailable. The references to various Hadith indicate that using the hands and face is based on authenticated traditions, with the practice of wiping limited to the face and hands up to the wrists.", + "attributes": [ + { + "name": "tldr", + "value": "Tayammum involves wiping the face and hands until the wrists, based on authenticated Hadith." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Tayammum requires wiping the face and hands based on the Prophet's practice as narrated in Hadith." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The discussion presented reflects different scholarly opinions, demonstrating the diversity within Islamic jurisprudence. Some scholars, like Az-Zuhri, had differing views extending the wiping to the armpits, but the consensus seems to be confined to the face and hands, influenced by the practice and sayings of the Prophet.", + "attributes": [ + { + "name": "tldr", + "value": "Scholarly opinions on Tayammum vary, but most agree on wiping the face and hands." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "There are varied scholarly opinions on the extent of wiping in Tayammum, though most align with the face and hands." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Based on the Hadith, the practice of Tayammum is to be performed with a single strike of the ground. The multiplicity of strikes is not substantiated by the strongest sources, as the predominant evidence supports a single strike for both the face and hands.", + "attributes": [ + { + "name": "tldr", + "value": "Tayammum traditionally involves one strike of the ground according to strong Hadith evidence." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Tayammum, according to strong Hadith, involves only one strike of the earth for both the face and hands." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned about the different historical opinions on the number of strikes (ضربات) required for tayammum (dry ablution): some scholars like Ibn al-Musayyib and Ibn Sirin believed three strikes were necessary, while others recommended two for the face and one for the hands.", + "attributes": [ + { + "name": "tldr", + "value": "Different historical opinions exist on the number of strikes required for tayammum." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Historical scholars had differing opinions on the number of necessary strikes in tayammum: two according to some, three according to others." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The necessity of intention (نية) in tayammum is linked to its substitution for wudu (ablution), suggesting the same requirements as wudu, including intention, apply because tayammum serves as an alternative.", + "attributes": [ + { + "name": "tldr", + "value": "Intention is necessary in tayammum, as it is for wudu." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Intention in tayammum is required because it is a substitute for wudu, which also requires intention." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The invalidators of tayammum are the same as those for wudu. Introducing additional invalidators without evidence is not accepted.", + "attributes": [ + { + "name": "tldr", + "value": "Tayammum's invalidators are the same as those of wudu; no extras allowed without proof." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Tayammum shares the same invalidators as wudu, and there is no evidence to add others." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Regarding finding water after praying with tayammum, the Prophet Muhammad (ﷺ) indicated that not repeating the prayer aligns with the Sunnah. Repeating it results in double reward only due to the extra effort, not because it is required.", + "attributes": [ + { + "name": "tldr", + "value": "If water is found post-tayammum prayer, not repeating it is recommended, doubling reward is for effort, not requirement." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "After praying with tayammum and finding water, the Sunnah is not to repeat the prayer, though repeating it earns extra reward due to the believer's effort." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Using tayammum due to the absence or non-viability of water is valid when access or use of water is impractical or harmful, such as being unable to reach or use it without harm.", + "attributes": [ + { + "name": "tldr", + "value": "Tayammum is valid when water use is impractical or harmful." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Tayammum is permissible when one cannot use available water due to practical or safety concerns." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "This paragraph discusses the importance of performing wudu (ablution) within the prescribed time for prayer, as ordained by Allah. If one delays without a valid excuse, they should still perform wudu before the time for prayer expires, but they will incur sin for the delay. The concept of performing religious obligations within set timeframes is emphasized.", + "attributes": [ + { + "name": "tldr", + "value": "Performing wudu within its designated time is obligatory, and delay without excuse is sinful." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Performing religious obligations within designated timeframes is crucial, and needless delay is considered sinful. The importance of adhering strictly to religious duties is underlined." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic jurisprudence, there is no definitive measure for the minimum or maximum length of menstruation and purification periods. Women follow their established menstrual habits, while those without regular patterns rely on distinguishing signs of blood. Menstruating women do not pray or fast and must perform a ritual bath before resuming these activities.", + "attributes": [ + { + "name": "tldr", + "value": "Menstruation lengths are not strictly defined; women rely on personal habits or clear signs." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "There are no fixed durations for menstrual and purification periods in Islam; habits and signs are key." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "It's interesting how individual habits and characteristics play a crucial role in determining religious practices for menstruating women. The emphasis on personal observation highlights an adaptable and personal approach within Islamic jurisprudence.", + "attributes": [ + { + "name": "tldr", + "value": "Religious practice during menstruation is personalized based on individual habits in Islam." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Islamic rules for menstruation emphasize personal observation over fixed timelines." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned about a hadith where Prophet Muhammad ﷺ provided guidance for women experiencing continuous bleeding (istihadah). He advised determining the pattern of their menstrual cycle and using that to decide when to refrain from prayer.", + "attributes": [ + { + "name": "tldr", + "value": "Guidance for women with continuous bleeding is to follow their menstrual pattern for prayers." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Women should observe their regular menstrual cycle to decide when they are in a state of menstruation for prayer purposes." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Prophet Muhammad ﷺ instructed women to identify the type of blood to differentiate between menstrual blood, which is darker, and non-menstrual blood, which is lighter. This distinction helps women decide whether they should pray or not.", + "attributes": [ + { + "name": "tldr", + "value": "Differentiate between menstrual and non-menstrual blood using color." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Menstrual blood is identifiable by its darker color. Women should refrain from prayers if the blood matches this description." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Women experiencing continuous bleeding should wash the blood and perform ablution for each prayer unless combining prayers at the ends of the prayer times.", + "attributes": [ + { + "name": "tldr", + "value": "Women with continuous bleeding should wash and perform ablution unless combining prayers." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Continuous bleeders should wash off the blood and make ablution for each prayer, unless they combine prayers, in which case one ablution suffices." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic teachings, a woman is required to perform a ritual bath (ghusl) at the end of her menstrual cycle before resuming prayer, not necessarily after every prayer or every other prayer. This is based on the hadith where the Prophet Muhammad directed women to wash themselves after their period is over and return to prayer.", + "attributes": [ + { + "name": "tldr", + "value": "Ghusl is required at the end of menstruation, not after each prayer." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Ghusl is required at the end of menstruation according to hadith." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The practice of performing ghusl for every prayer as done by Umm Habiba is considered a personal choice and was not mandated by the Prophet Muhammad, indicating that Islam's legal rulings are meant to avoid undue hardship.", + "attributes": [ + { + "name": "tldr", + "value": "Ghusl for every prayer is a personal choice, not a mandate." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Islamic rulings seek to avoid hardship, not demanding ghusl for every prayer." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Menstruating women are not required to perform prayers or fasts, as supported by authentic hadiths. However, they must abstain from intercourse during this period, which is clearly stated in the Quran.", + "attributes": [ + { + "name": "tldr", + "value": "Menstruating women do not pray or fast but must avoid intercourse." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Menstruating women must abstain from obligatory prayers and fasting, and avoid intercourse." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Once a woman's menstruation ends, she is required to make up any missed fasts but not the missed prayers. This is a consensus among Muslim scholars, as evidenced by the hadith of Aisha and scholarly agreements.", + "attributes": [ + { + "name": "tldr", + "value": "Missed fasts during menstruation must be made up, but not prayers." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Missed fasts but not prayers are made up post-menstruation, based on scholarly consensus." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text indicates that there was a belief or practice where menstruating women were required to make up for missed prayers.", + "attributes": [ + { + "name": "tldr", + "value": "Some believed menstruating women should make up missed prayers." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Historically, there might have been groups who insisted that menstruating women make up their missed prayers, but this view contradicts the broader consensus among Muslim scholars." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The phrase 'كلاب النار' (dogs of the fire) is a derogatory term used in Islamic texts to criticize deviant groups or beliefs that strongly oppose the consensus of the Muslim community.", + "attributes": [ + { + "name": "tldr", + "value": "'كلاب النار' is a term for deviant groups opposing consensus." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Using the term 'كلاب النار' suggests a strong disapproval of those who hold views contrary to the established Islamic consensus, emphasizing their separation from the mainstream ummah." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I've learned that the maximum duration for postpartum bleeding (nifas) is generally considered to be forty days based on the hadith of Umm Salamah. Various scholars have different opinions, stating it could be up to sixty, seventy, or fifty, but the widely accepted period is forty days.", + "attributes": [ + { + "name": "tldr", + "value": "The maximum duration for nifas is generally forty days." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The hadith from Umm Salamah suggests forty days for postpartum bleeding, but alternative opinions exist." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I understand that there isn't a minimum duration for nifas. As long as the bleeding continues, the woman is considered to be in nifas. If bleeding stops before forty days, the nifas ruling ends; beyond forty requires treatment as istihaadah (irregular bleeding).", + "attributes": [ + { + "name": "tldr", + "value": "No minimum duration for nifas; ends when bleeding stops or reaches forty days." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Nifas has no set minimum; if it exceeds forty days, it's managed like irregular bleeding." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I've observed that nifas is treated similarly to menstruation regarding prohibitions like sexual intercourse, fasting, and prayer. The consensus is that a woman in nifas does not need to make up missed prayers. This is consistent with the Islamic view on menstruation as well, although some dissent like the Khawarij group is not widely considered valid.", + "attributes": [ + { + "name": "tldr", + "value": "Nifas shares the same prohibitions as menstruation, and prayers are not made up." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Nifas is akin to menstruation, prohibiting intercourse, fasting, and prayer, with no requirement to make up missed prayers." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text provides a detailed explanation of the specific times for performing each of the five daily Islamic prayers. It explains that each prayer has a beginning and ending time, such as the time for Dhuhr beginning after the sun passes the zenith and Asr as long as the sun remains bright.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic prayers have specific start and end times." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islam specifies the start and end times for each prayer. For example, Dhuhr starts after sun's zenith, and Asr ends when the sun starts to lose its brightness." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The text emphasizes the significance of adhering to these prayer times, suggesting that the timing regulations have been established by the teachings of Prophet Muhammad, based on the guidance he received from Gabriel.", + "attributes": [ + { + "name": "tldr", + "value": "Prayer times are based on teachings of the Prophet." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Adhering to the prescribed prayer times is important in Islam, and the timings are based on authentic teachings of the Prophet Muhammad with guidance from Gabriel." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is a mention of specific situations where prayers can be delayed or combined, such as oversleeping or certain travel and hardship conditions, which are addressed with flexibility within Islamic law.", + "attributes": [ + { + "name": "tldr", + "value": "Prayers can be delayed or combined under certain conditions." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Islamic law allows for prayers to be delayed or combined under certain conditions like oversleeping or hardships, reflecting its practical approach to daily worship." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The hadith discusses the end times for Asr and Isha prayers. It states the end of Asr prayer is when an object's shadow becomes twice its length, and the end of Isha prayer is when the first third of the night has passed. This hadith adds specifics that align with general principles because the sun's yellowing occurs after an object's shadow is twice its length, and midnight aligns with a third of the night.", + "attributes": [ + { + "name": "tldr", + "value": "End times for Asr and Isha are aligned with shadow lengths and night portions." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The added specifics in the hadith about Asr and Isha prayer end times align with traditional principles." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The time for a person who missed a prayer due to sleep or forgetfulness is when they remember it. This is supported by authentic hadiths, such as those narrated by Anas and Abu Hurairah, found in Sahih Bukhari and Muslim.", + "attributes": [ + { + "name": "tldr", + "value": "Missed prayers should be performed upon remembrance based on authentic hadiths." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Authentic hadiths dictate that a missed prayer due to forgetfulness or sleep should be prayed immediately upon remembrance." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The hadith confirms that catching one rak'ah (unit of prayer) is equivalent to catching the whole prayer. This applies to all prayers, as supported by the hadith of Abu Hurairah, indicating that if a rak'ah is caught before the end of the prescribed time, the whole prayer is considered valid.", + "attributes": [ + { + "name": "tldr", + "value": "Catching one rak'ah is like catching the whole prayer, per authentic hadiths." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "According to authentic hadiths, including one by Abu Hurairah, catching one rak'ah means one has caught the entire prayer, applicable to all prayers." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Islamic teachings emphasize praying each prayer within its designated time. The Prophet Muhammad warned against delaying prayers beyond their appointed times, describing those who do so as hypocrites who only remember God superficially. There are specific examples, like the time between sunrise and sunset or after Asr and Fajr, when prayers should not be offered, except for those with valid excuses such as severe illness or menstruation.", + "attributes": [ + { + "name": "tldr", + "value": "Prayer times are strictly defined in Islam, and delaying prayers is discouraged except for valid excuses." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islam prescribes specific times for prayers, and performing them outside these times without valid excuses is likened to the prayer of hypocrites." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The obligation to perform prayers within their prescribed times is highlighted by authentic orders and prohibitions against praying outside these times. Combining two prayers back-to-back is allowed under specific circumstances and isn't considered an actual merging, but rather a permissible timing adjustment.", + "attributes": [ + { + "name": "tldr", + "value": "Performing prayers on time is obligatory, and certain adjustments are permissible under specific conditions." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Islamic teachings stress the importance of timely prayers, with evidence supporting adjustments like combining prayers under special circumstances without merging them in reality." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It's clear that combining prayers is permissible for travelers, the sick, and during rain, based on correct evidence. However, combining prayers without a valid excuse is not permitted.", + "attributes": [ + { + "name": "tldr", + "value": "Combining prayers is allowed for specific circumstances with valid excuses." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Combining prayers without valid excuses like travel, illness, or rain is not permissible according to correct evidence." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The view that individuals using tayammum or with incomplete purification should pray without delay is based on their inclusion in the general command of prayer times, suggesting they are not exempt from them.", + "attributes": [ + { + "name": "tldr", + "value": "People using tayammum shouldn't delay prayers." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Those using tayammum or with incomplete purification should pray without delay because they are included in the prayer-time commands." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Times of disliking for prayer are after dawn until the sun rises, around midday, and after the afternoon until sunset. This is supported by reports from the companions of the Prophet.", + "attributes": [ + { + "name": "tldr", + "value": "Certain times are disliked for performing prayers." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Disliked times for performing prayers are after dawn until sunrise, around midday, and after afternoon until sunset, based on reports from the Prophet's companions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The call to prayer (adhan) is an essential ritual in Islam that signifies the time for prayer, and it is obligatory for every community to appoint a person (mu'adhin) to call the adhan.", + "attributes": [ + { + "name": "tldr", + "value": "Adhan is a mandatory Islamic ritual to announce prayer times." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Adhan is considered one of the essential rituals in Islam, and communities are obliged to have a mu'adhin to call the adhan, signaling prayer times." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There is historical evidence that during times of war, the sound of adhan would influence whether Muslim warriors would engage with a village or not. If adhan was heard, they would refrain from attacking, indicating the village's adherence to Islam.", + "attributes": [ + { + "name": "tldr", + "value": "Historically, adhan determined whether a Muslim army would attack a village." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "During the time of the Prophet and beyond, if a Muslim army approached a village and heard the adhan, it signaled that the village was Islamic, and they would not attack. Otherwise, the absence of adhan could lead to conflict." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The adhan and iqama have specific phrases that have been documented in numerous Hadiths, although there are variations with additions and omissions. Additions that do not contradict the essence of adhan are generally accepted.", + "attributes": [ + { + "name": "tldr", + "value": "Adhan and iqama phrases are standardized but have acceptable variations." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The phrases used in adhan and iqama have been established in many Hadiths. While there are minor variations, such as additional repetitions, these are accepted if they don't contradict the core of the adhan." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of repeating the phrases of the call to prayer (adhan) after the muezzin is established as a Sunnah based on authentic Hadith. The Prophet Muhammad ﷺ instructed that when hearing the call to prayer, one should repeat the phrases said by the muezzin. This is supported by narrations from several companions, including Abu Saeed and Umar ibn al-Khattab.", + "attributes": [ + { + "name": "tldr", + "value": "Repeating the adhan is a Sunnah as established in Hadith." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Following the muezzin during the adhan is an emphasized Sunnah practice, with Prophet Muhammad ﷺ encouraging people to respond with the same phrases. This has been well-documented in authentic sources like Sahih Muslim and Sahih Bukhari." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "Some scholars recommend combining two practices during the adhan: responding to the muezzin and reciting 'La hawla wa la quwwata illa billah' during the 'Hayya alal-salah' and 'Hayya alal-falah' phrases. While not obligatory, this is considered a commendable combination, enriching the experience of engaging with the call to prayer.", + "attributes": [ + { + "name": "tldr", + "value": "Combining response to the adhan with 'hawqala' is commendable." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Combining the response with saying 'La hawla wa la quwwata illa billah' at specific parts of the adhan is a practice favored by scholars, enhancing spiritual engagement without being an absolute requirement." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text outlines the requirements for purification in prayer, emphasizing the cleansing of clothing, body, and place of prayer from impurities. It mentions the importance of covering one's body appropriately and avoiding certain types of clothing like silk or ostentatious garments. The direction of prayer should be towards the Kaaba, either by direct sight or direction after striving to determine it.", + "attributes": [ + { + "name": "tldr", + "value": "Purification of clothing, body, and prayer space is essential, along with proper attire and direction towards the Kaaba." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Purification is essential for prayer, with specific guidelines on clothing and prayer direction." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The purification of clothes for prayer is supported by Quranic verses and Hadiths. The Quran instructs in Surah Al-Muddathir to purify clothes, and several Hadiths elaborate that a clean garment is required unless visibly stained.", + "attributes": [ + { + "name": "tldr", + "value": "Purification of garments is supported by the Quran and Hadiths." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Purification of garments before prayer is mandated both by the Quran and supported by Hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is a distinction in Islamic jurisprudence about whether purifying clothing, body, and place is obligatory or recommended for validating prayer. The majority view it as obligatory, some as a condition for prayer validity, and others as a recommended practice.", + "attributes": [ + { + "name": "tldr", + "value": "Purification for prayer is viewed variably across Islamic jurisprudence with most considering it obligatory." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The requirement for purification in prayer is debated; it's largely considered obligatory but other views exist." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text emphasizes the importance of covering one's private parts in all situations, as per the sayings of the Prophet Muhammad (ﷺ). The directive is to guard one's privacy, except in specific cases like with a spouse or a lawful captive.", + "attributes": [ + { + "name": "tldr", + "value": "Covering private parts is obligatory in Islam, guided by the Prophet's teachings." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad (ﷺ) advised to keep private parts covered unless with a spouse or slave permitted by Islamic law." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad (ﷺ) instructed Ali not to expose his thigh or look at the thigh of others, indicating that the thigh is considered a private area.", + "attributes": [ + { + "name": "tldr", + "value": "In Islam, the thigh is regarded as part of the aura (private parts) that should be covered." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The thigh is considered a private part that should not be exposed or looked at, according to Islamic teachings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There seems to be a discussion on the exposure of the thigh, with some conflicting reports about its permissibility. However, the majority view is that the thigh should be covered.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic teachings generally consider the thigh a private part, despite some differing opinions." + }, + { + "name": "confidence", + "value": "0.7" + }, + { + "name": "knowledge", + "value": "While there are some reports of exceptions, the predominant view in Islamic teachings is that the thigh should be covered." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that a hadith states, \"Allah does not accept the prayer of a menstruating woman except if she wears a head cover.\" This hadith is reported by multiple sources, including Ahmad, Abu Dawood, Tirmidhi, Ibn Majah, Ibn Khuzaymah, and Al-Hakim.", + "attributes": [ + { + "name": "tldr", + "value": "A menstruating woman's prayer is not accepted without a head cover according to a hadith." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The requirement for a woman to cover herself during prayer is emphasized, indicating the importance of modesty and fulfilling religious obligations in Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The hadith mentions that the Prophet Muhammad (peace be upon him) prohibited 'Ishtimal Al-Samma’, which means covering oneself entirely with a garment without leaving part of it to use for putting over the shoulders. This is supported by narrations in Sahih Bukhari and Sahih Muslim, and other narrative traditions.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet prohibited complete wrapping in a garment during prayer." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "This highlights the importance of ensuring that prayer attire adheres to specific guidelines, promoting awareness and mindfulness during worship." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Another hadith addressed the prohibition of 'sadl' in prayer, describing it as letting the garment drop without holding the sides between the hands. This practice is discouraged, with references from Ahmed, Abu Dawood, Tirmidhi, and Al-Hakim, among others.", + "attributes": [ + { + "name": "tldr", + "value": "The act of letting a garment drop without restraint during prayer is prohibited." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "This furthers the Islamic emphasis on deliberate and respectful conduct during prayer, reflecting the importance of intention and discipline." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text indicates a prohibition against 'isbal,' which means lowering the garment below the ankles. This is substantiated by various authentic hadiths.", + "attributes": [ + { + "name": "tldr", + "value": "Lowering the garment below the ankles is prohibited." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The prohibition of 'isbal' underscores the Islamic value of humility and avoiding excessive display, promoting modest attire." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The instruction not to \"kafit\" refers to not folding or gathering one’s clothes or hair during prayer. Specifically, it's discouraged to tuck one’s clothing into a belt or tie hair in a way that restrains it. This practice is mentioned to maintain humility and simplicity in appearance during prayer.", + "attributes": [ + { + "name": "tldr", + "value": "Avoid gathering clothes or hair while praying for humility." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "'Kafit' means not gathering clothes or hair in ways that might restrain them." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is a prohibition against wearing pure silk during prayer, as evidenced by numerous hadiths. However, there is some debate regarding clothes mixed with silk. Some teachings, like that of Ibn Abbas, suggest only pure silk is prohibited, whereas silk blends might be acceptable.", + "attributes": [ + { + "name": "tldr", + "value": "Pure silk is prohibited in prayer; mixed silk is debated." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Pure silk clothing is prohibited for men in Islam, but mixed silk is a subject of scholarly debate." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "There is a clear warning against wearing clothes of fame or distinction (Thawb al-Shuhra), suggesting that such clothing could lead to disgrace in the afterlife. This indicates the importance of humility and avoiding ostentation in one's appearance.", + "attributes": [ + { + "name": "tldr", + "value": "Clothes of fame are discouraged due to potential disgrace." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Wearing clothes meant for showing off is discouraged due to the pride it might induce." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Wearing clothes dyed in yellow and red is a debated topic with conflicting evidence in Islamic texts, leading to its treatment in a separate discourse. This reflects the nuanced views on clothing colors and their acceptability.", + "attributes": [ + { + "name": "tldr", + "value": "There is debate on clothes dyed in yellow and red." + }, + { + "name": "confidence", + "value": "0.75" + }, + { + "name": "knowledge", + "value": "The acceptability of wearing clothes dyed yellow or red is debated among scholars." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Wearing stolen clothes is forbidden in Islam as it involves property not rightfully owned, which is unanimously considered haram (forbidden).", + "attributes": [ + { + "name": "tldr", + "value": "Wearing stolen clothing is unanimously forbidden." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Islam prohibits the wearing of clothing acquired through unlawful means such as theft." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The verse \"فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ\" from the Quran (Surah Al-Baqarah, 2:144) is an instruction for Muslims to face the Kaaba during prayers. It is a consensus among Muslims and considered a definitive rule within Islamic law.", + "attributes": [ + { + "name": "tldr", + "value": "Muslims must face the Kaaba during prayers, a rule unanimously agreed upon in Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The instruction to face the Kaaba (Qibla) in prayer is definitive and universally agreed upon in Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "For those unable to see the Kaaba directly, facing the direction (qibla) is sufficient because it aligns with one's capabilities. Islam does not require one to undertake what is beyond their ability, as supported by Quranic principles.", + "attributes": [ + { + "name": "tldr", + "value": "Facing the direction of the Kaaba suffices when unable to physically see it, aligning with Islamic teachings of capability and ease." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islam emphasizes ease and practicality, allowing those unable to see the Kaaba to face its direction." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad (ﷺ) and the early caliphs established the practice of facing the general direction from which the Kaaba is located, specifically noting that between the east and west serves as a valid Qibla.", + "attributes": [ + { + "name": "tldr", + "value": "The general east-west direction can serve as Qibla if precise alignment isn't feasible, supported by early Islamic practices." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "This method of determining Qibla shows flexibility and practicality in Islamic practice." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that in Islam, the prayer (salah) is considered valid only when performed with the correct intention (niyyah) and completing all its pillars. The intention is essential as it gives spiritual significance to the actions of the prayer.", + "attributes": [ + { + "name": "tldr", + "value": "Prayer requires intention and fulfillment of its pillars to be valid in Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The prayer is not legitimate without the intention and all required pillars." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The essential components of prayer include the opening takbir (Allahu Akbar), recitation of Surah Al-Fatiha in each unit of the prayer, the final sitting and tashahhud, and concluding with salaam. Other actions are considered sunnah, which enhance but do not invalidate the prayer if omitted.", + "attributes": [ + { + "name": "tldr", + "value": "Key prayer elements are the takbir, Al-Fatiha, tashahhud, and salaam; others are supplementary." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The fundamental elements of the prayer are mandatory, while others are sunnah." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The emphasis on the pillars of prayer demonstrates their importance in maintaining the core ritual's sanctity and consistency across the Muslim community. Observing these pillars ensures that the prayer is more than mere physical exercise, but a disciplined spiritual practice.", + "attributes": [ + { + "name": "tldr", + "value": "The pillars ensure a consistent spiritual practice within the Muslim community." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The significance of adhering to the pillars is to maintain the standard of the prayer as a spiritual practice." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that the middle Tashahhud in prayer is not obligatory because there is no specific evidence mandating it, unlike the final Tashahhud, where commands in the Hadiths imply it is mandatory.", + "attributes": [ + { + "name": "tldr", + "value": "Middle Tashahhud in prayer is not obligatory due to lack of specific evidence." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The middle Tashahhud is not considered obligatory since Hadith evidence specifically mentions the final Tashahhud." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that the sitting of rest is not obligatory due to a lack of evidence indicating its requirement. Bukhari considers its mention in a Hadith as likely an error.", + "attributes": [ + { + "name": "tldr", + "value": "The sitting of rest is not obligatory in Islamic prayer due to insufficient evidence." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The sitting of rest is not required, as there is no substantial evidence, and Bukhari notes potential errors in related Hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that Takbir is mandatory in prayer because of Quranic and Hadith evidence. The Quran mentions 'And your Lord do magnify,' and the Hadith instructs, 'If you stand to pray, say Takbir.'", + "attributes": [ + { + "name": "tldr", + "value": "Takbir is mandatory in prayer according to Quran and Hadith." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Takbir is a required element of prayer as supported by both Quranic text and Prophetic instructions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that reciting Al-Fatiha in every unit of prayer is obligatory, supported by Hadiths like, 'No prayer without opening of the Book.'", + "attributes": [ + { + "name": "tldr", + "value": "Reciting Al-Fatiha is obligatory in every prayer unit as supported by Hadiths." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Al-Fatiha must be recited in every unit of prayer, with Hadiths stating its necessity and validity." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that the hadith discusses the importance of reciting Al-Fatiha in each unit of prayer (rak'ah). The Prophet Muhammad (peace be upon him) instructed a man who prayed incorrectly to recite Al-Fatiha, indicating that it is an obligatory part of every rak'ah.", + "attributes": [ + { + "name": "tldr", + "value": "Reciting Al-Fatiha is essential in every rak'ah of prayer." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "From the hadith, it is clear that reciting Al-Fatiha in every rak'ah is obligatory as the Prophet advised a man on proper prayer practices." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text emphasizes that followers (muqtadin) must also recite Al-Fatiha behind the imam, based on evidence that implies this obligation. The hadith \"Do not do except with Al-Fatiha\" supports this requirement.", + "attributes": [ + { + "name": "tldr", + "value": "Followers must recite Al-Fatiha even behind an imam." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Evidence shows that followers in prayer are required to recite Al-Fatiha, even when praying behind an imam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The obligation of the final Tashahhud in prayer is based on authentic Hadiths with recognized phrases. There are multiple versions from different Companions, but they share common core elements. The most authentic Tashahhud is attributed to the Prophet's teaching to Ibn Mas'ud, recorded in Sahih Bukhari and Sahih Muslim.", + "attributes": [ + { + "name": "tldr", + "value": "The final Tashahhud is required and multiple correct versions exist, with the most authentic from Ibn Mas'ud." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Tashahhud's obligation is established through Hadiths, with several acceptable versions validated by different Companions. The most validated version is taught by the Prophet to Ibn Mas'ud, which is cited in the major Hadith collections." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The prayer upon the Prophet ﷺ during Tashahhud is validated by various authentic phrases. The version deemed most authentic is similar to the prayer on Abraham, established in Sahih collections.", + "attributes": [ + { + "name": "tldr", + "value": "Different valid forms exist for praying upon the Prophet, with an established authentic version." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Praying upon the Prophet during Tashahhud can be varied with different authentic versions. The most renowned is the one similar to the Abrahamic prayer, well-documented in Hadith collections." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Seeking refuge from four things after the final Tashahhud is supported by Hadiths from Abu Huraira and others, emphasizing the need for protection against specific trials and tribulations.", + "attributes": [ + { + "name": "tldr", + "value": "After Tashahhud, it's important to seek refuge from four trials as instructed in Hadiths." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Hadiths advise seeking refuge from four significant threats (Hell, grave punishment, life and death trials, and the Antichrist) after the final Tashahhud, highlighting an essential component of the prayer." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The necessity of saying the Tasleem in prayer is emphasized because the Prophet Muhammad (ﷺ) made it a requirement for concluding the prayer. Without the Tasleem, the prayer cannot be properly ended, indicating its obligatory status, even if it's not mentioned in the hadith of the person who prayed badly.", + "attributes": [ + { + "name": "tldr", + "value": "Tasleem is mandatory to conclude prayer according to the Prophet's tradition." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet ﷺ established Tasleem as essential for ending prayer, highlighting its obligatory nature." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "Many actions in prayer are regarded as Sunnah because their obligation is not established by direct command or severe warning against omission. The hadith of the person praying badly does not provide strong evidence for them, and there are indications suggesting their non-obligatory status.", + "attributes": [ + { + "name": "tldr", + "value": "Acts besides obligatory ones in prayer are often considered Sunnah, lacking strict evidential backing for obligation." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The non-mandatory nature of certain prayer actions is inferred from the lack of strong legal evidence." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The elevation of hands at four points in prayer—at the beginning Takbir, when bowing, upon rising from bowing, and when standing for the third rak'ah—is supported by authentic evidence. Around fifty companions, including the ten promised paradise, narrated elevating hands at the initial Takbir.", + "attributes": [ + { + "name": "tldr", + "value": "Raising hands at specific points in prayer is authentically supported by numerous narrations from companions." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Authentic traditions support raising hands at several key points during prayer, strongly advocated by many scholars." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I've learned that positioning the right hand over the left during prayer, whether on the chest, under the navel, or in between, is reported by about eighteen companions of the Prophet Muhammad ﷺ. Ibn Abd al-Barr mentioned that there was no contrary information on this from the Prophet.", + "attributes": [ + { + "name": "tldr", + "value": "Hand positioning during prayer is confirmed by many companions with no reported contradiction from the Prophet ﷺ." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The prophetic tradition of how to place hands during prayer is widely corroborated." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The opening supplication (istiftah) in prayer can vary in wording. However, its authenticity relies on correct transmission, with the invocation narrated from Abu Huraira being among the most authentic, as it is recorded in the major hadith collections.", + "attributes": [ + { + "name": "tldr", + "value": "Istiftah, as narrated by Abu Huraira, is highly authentic and widely accepted." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Varied forms of opening supplication are valid, particularly the one from Abu Huraira." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of starting supplication after the opening takbir (Allahu Akbar) in prayer is consistently reported in the narrations from the Prophet Muhammad ﷺ.", + "attributes": [ + { + "name": "tldr", + "value": "Supplication after the takbir is consistently reported in Prophetic narrations." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The prayer opens with takbir followed immediately by supplication, consistently reported this way." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that the invocation before reading the Quran, particularly seeking refuge with specific phrases, is cited from Ahmad and the Sunan from the narration of Abu Saeed Al-Khudri. This invocation involves seeking protection from the whispers, arrogance, and influences of Satan.", + "attributes": [ + { + "name": "tldr", + "value": "Invocation before Quran reading includes seeking refuge from Satan's influences." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The phrase 'أعوذ بالله السميع العليم من الشيطان الرجيم من همزه ونفخه ونفثه' is used in invocations before Quran reading." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I understand that the act of saying 'Ameen' after the Imam in prayer is supported by approximately seventeen Hadiths, suggesting a strong backing for its practice. Specifically, the Hadith from Abu Hurayrah indicates an encouragement to follow the Imam in saying 'Ameen'.", + "attributes": [ + { + "name": "tldr", + "value": "Saying 'Ameen' with the Imam is strongly supported by multiple Hadiths." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "About seventeen Hadiths support saying 'Ameen' after the Imam, suggesting its importance." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of reciting additional Surahs along with Al-Fatiha in prayer is validated by narrations, including the one from Abu Qatada, which explains how the Prophet Muhammad (ﷺ) would recite a Surah along with Al-Fatiha in the first two units of the Dhuhr prayer.", + "attributes": [ + { + "name": "tldr", + "value": "Reciting a Surah with Al-Fatiha in prayer is supported by Hadith." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Prophet Muhammad (ﷺ) recited a Surah along with Al-Fatiha in the first two units of Dhuhr prayer, as narrated by Abu Qatada." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In the middle Tashahhud of a prayer, one should say the same as in the final Tashahhud but do it quickly. This includes saying the salutations and testimony of faith, as taught by the Prophet Muhammad (peace be upon him). The middle Tashahhud is not obligatory, and its sitting position is not mandatory because the Prophet once omitted it out of forgetfulness and did not return to it.", + "attributes": [ + { + "name": "tldr", + "value": "The middle Tashahhud is not obligatory; it follows the last Tashahhud's format but quicker." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The middle Tashahhud involves the same words as the final one but is performed quickly. It's not obligatory as the Prophet continued the prayer upon forgetting it without returning to it." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There are specific phrases to be recited during the different movements in prayer, such as the takbir (saying 'Allahu Akbar') during bowing and prostration. This is supported by the hadith of Ibn Mas'ud, where Prophet Muhammad ﷺ would say 'Allahu Akbar' at every movement during prayer.", + "attributes": [ + { + "name": "tldr", + "value": "Prayers have specific phrases for each movement, like takbir during bowing and prostration." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The phrases for prayer movements are extensively detailed in hadiths, such as those by Ibn Mas'ud." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "During bowing (ruku'), it is recommended to say 'Subhana Rabbi al-Azim' three times, and during prostration (sujood), 'Subhana Rabbi al-A'la' three times. This practice is considered the minimum for the completion of these movements in prayer.", + "attributes": [ + { + "name": "tldr", + "value": "The recommended phrases for bowing and prostration in prayer are to be recited three times each for completion." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Reciting specified praises during bowing and prostration three times is the minimum requirement for these parts of the prayer." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Upon rising from ruku', one should say 'Rabbana lakal hamd,' which is found in the hadith of Ibn Abbas. This phrase emphasizes gratitude and the infinite presence of Allah's glory in the universe.", + "attributes": [ + { + "name": "tldr", + "value": "After bowing, the phrase emphasizes gratitude and Allah's glory, based on Ibn Abbas's hadith." + }, + { + "name": "confidence", + "value": "0.88" + }, + { + "name": "knowledge", + "value": "Saying 'Rabbana lakal hamd' after bowing is a practice supported by authentic hadiths, underscoring the importance of gratitude in prayer." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In the mentioned narration by Ibn Abbas, it is reported that the Prophet Muhammad (peace be upon him) used to say, \"O Allah, forgive me, have mercy on me, strengthen me, guide me, and provide for me\" between the two prostrations during prayer.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet's supplication between prostrations included seeking forgiveness, mercy, strength, guidance, and provision." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "It indicates the practice of making specific supplications between the prostrations in Islamic prayer." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "It seems quite beneficial to incorporate a variety of supplications in prayers, both those that have been narrated and others that suit personal needs, as emphasized in this text.", + "attributes": [ + { + "name": "tldr", + "value": "Including diverse supplications in prayer can enrich one's spiritual practice." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The suggestion to increase supplications with both narrated and personal invocations reflects the depth of spirituality and personal connection in prayer." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The author hints at the vastness of this topic, suggesting a more detailed exploration could be quite extensive. The current mention is merely a concise guide.", + "attributes": [ + { + "name": "tldr", + "value": "This is a brief guide; the topic is broad and can be expanded much further." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The commentary underscores that while the basic guidance is useful, the subject of prayers and supplications could be extensively explored for deeper understanding." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The prayer can be invalidated by speaking, engaging in activities unrelated to prayer, or intentionally leaving out a condition or essential part.", + "attributes": [ + { + "name": "tldr", + "value": "Prayer is invalidated by speaking, unrelated actions, or missing parts." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The text outlines that among the factors that can invalidate a prayer are speaking during it, engaging in unrelated activities, and intentionally omitting a required condition or essential element. This is based on Islamic teachings about maintaining the integrity and focus of prayer." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Speaking during prayer was historically allowed but became prohibited after a specific verse was revealed.", + "attributes": [ + { + "name": "tldr", + "value": "Prayer speech was historically permitted until a revelation changed that." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "According to a hadith from Zaid bin Arqam mentioned in Sahih collections, people used to speak during prayer until a specific verse was revealed, prohibiting this action and emphasizing the need for devotion." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It's a fact that speaking deliberately during prayer nullifies the prayer, according to Islamic scholars. There is consensus on this matter among scholars.", + "attributes": [ + { + "name": "tldr", + "value": "Speaking deliberately in prayer invalidates it." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Speaking deliberately and knowingly during prayer causes it to be invalidated, as agreed upon by scholars." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "I find it interesting that an allowance is made for those who speak out of forgetfulness or ignorance. The Prophet ﷺ was lenient towards those unaware of the rules, highlighting a compassionate approach in teaching Islamic principles.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet ﷺ showed leniency to the unaware regarding prayer mistakes." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The Prophet ﷺ did not hasten to make worship difficult for those unaware of certain rulings and usually did not require repetition of prayer unless it was necessary, focusing instead on education." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "It seems to me that maintaining the physical and mental focus during prayer is essential, as actions or activities like sewing or excessive walking can disrupt the prayer's solemnity and invalidates it when it alters the prescribed form of prayer.", + "attributes": [ + { + "name": "tldr", + "value": "Distracting activities invalidate prayer if they change its form." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Engaging in significant actions not part of prayer, resulting in a change of one’s prayer form, renders the prayer void, emphasizing the importance of maintaining prayer’s integrity." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The essence of the prayer changes if one of its conditions or pillars is not fulfilled, rendering it void. For instance, leaving out a pillar like a necessary step can cause the prayer to lose its essential form.", + "attributes": [ + { + "name": "tldr", + "value": "Leaving essential conditions or pillars voids the prayer." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The absence of a key condition or pillar in prayer fundamentally alters its legitimacy, emphasizing the integrity of its structure." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "A prayer is invalid if a condition like ablution is not met because the condition directly affects the validity of the prayer. Without it, the prayer cannot exist as required.", + "attributes": [ + { + "name": "tldr", + "value": "Prayer without ablution is invalid due to the absence of a critical condition." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The requirement of ablution highlights how prayer's validity depends on fulfilling specific preconditions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "It’s interesting how missing a non-essential requirement only affects the individual’s commendability rather than the prayer's validity. The distinction between conditions, pillars, and additional requirements showcases the nuances in religious observation.", + "attributes": [ + { + "name": "tldr", + "value": "Non-essential omissions do not invalidate the prayer, reflecting nuanced religious guidelines." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "This distinction underlines the importance of understanding various aspects of religious duties to avoid confusion or misinterpretation." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text explains that prayer is not obligatory for those who are not considered legally responsible in Islamic law. Prayer is also not required from individuals unable to indicate their prayer or those who faint until the prayer time elapses. The sick should perform prayer standing, if possible, otherwise sitting, or lying on their side.", + "attributes": [ + { + "name": "tldr", + "value": "Prayer is obligatory only for those legally responsible, with allowances for the sick based on capability." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Islamic law states that prayer is obligatory only for the legally responsible and makes accommodations for the sick." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The practice of encouraging children to pray is directed toward those who are legally responsible, highlighting early training and practice in prayer without it being obligatory for the children themselves.", + "attributes": [ + { + "name": "tldr", + "value": "Training children in prayer is encouraged but not obligatory." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "While children aren't obliged, they are encouraged to practice prayer under their guardians' guidance." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The instruction for sick individuals to pray while standing, sitting, or lying is supported by a hadith narrated by Imran ibn Husayn. This indicates a strong basis in both scripture and tradition for accommodating various conditions in prayer.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic teachings accommodate the sick in their prayer positions." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "There is a prophetic tradition allowing flexibility in prayer positions for the sick." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that the Sunnah prayers (Salat al-Tatawwu') include specific voluntary prayers before and after mandatory prayers: four rak'ahs before and after Dhuhr, four before Asr, two after Maghrib, two after Isha, and two before Fajr. There are also prayers at other times like the Duha prayer and the night prayer, with the latter consisting of a maximum of thirteen rak'ahs including the Witr prayer. Additionally, there are the mosque greeting prayer (Tahiyyat al-Masjid) and the guidance prayer (Istikhara), as well as two rak'ahs between the Adhan and Iqama.", + "attributes": [ + { + "name": "tldr", + "value": "Sunnah prayers include various voluntary prayers before/after obligatory ones and at specific times." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Sunnah prayers include four before/after Dhuhr, four before Asr, two after Maghrib and Isha, two before Fajr, Duha, night prayer, greeting mosque prayer, and Istikhara." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that according to Umm Habibah, the Prophet Muhammad (ﷺ) said, \"Whoever prays four rak'ahs before Dhuhr and four after it, Allah will forbid him from the Fire.\" This hadith is reported by Ahmad and the authors of the Sunan and authenticated by both al-Tirmidhi and Ibn Hibban, highlighting its significance and authenticity.", + "attributes": [ + { + "name": "tldr", + "value": "Praying four rak'ahs before and after Dhuhr protects from the Fire, as authenticated by hadith." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Prophetic Hadith states that praying four rak'ahs before and after Dhuhr protects one from the Fire." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I discovered that another significant hadith concerning prayer before Asr states, \"May Allah have mercy on a man who prays four rak'ahs before Asr.\" This is reported by Ahmad, Abu Dawood, and al-Tirmidhi, and is authenticated by Ibn Hibban and Ibn Khuzaymah. The hadith indicates a notable emphasis on the voluntary four rak'ahs before Asr prayer.", + "attributes": [ + { + "name": "tldr", + "value": "Praying four rak'ahs before Asr is encouraged and blessed by God, according to authentic hadith." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "A hadith encourages praying four rak'ahs before Asr, invoking God's mercy for those who do." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that it is a well-established practice from Ibn Umar, transmitted in both Sahih Bukhari and Sahih Muslim, to observe two rak'ahs before Dhuhr, two after Dhuhr, two after Maghrib, two after Isha, and two before Fajr, reflecting the Sunnah practice. This practice is further supported by various other authentic hadiths.", + "attributes": [ + { + "name": "tldr", + "value": "Consistent Sunnah prayers include two rak'ahs before/after certain obligatory prayers." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Ibn Umar narrates the practice of two rak'ahs before Dhuhr, two after Dhuhr, Maghrib, Isha, and before Fajr from authentic sources." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that the Prophet Muhammad ﷺ was very diligent in performing the two Rak'ahs of Fajr (pre-dawn optional prayer), more than any other voluntary prayer.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet prioritized the two Rak'ahs of Fajr among voluntary prayers." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet ﷺ prioritized the two Rak'ahs of Fajr over other voluntary prayers, as noted in the Hadith." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that performing the two Rak'ahs before Fajr is described as better than the world and everything in it.", + "attributes": [ + { + "name": "tldr", + "value": "Fajr's two Rak'ahs hold immense spiritual value." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The two Rak'ahs before Fajr are considered better than worldly possessions, emphasizing their spiritual significance." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that the voluntary Dhuha prayer has various narrations, and its minimum is two Rak'ahs, as narrated by Abu Huraira.", + "attributes": [ + { + "name": "tldr", + "value": "Dhuha prayer is voluntary with a minimum of two Rak'ahs." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The Dhuha prayer has a range with a minimum established in Hadith as two Rak'ahs." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that the night prayer of the Prophet ﷺ varied in style, sometimes done in pairs and other times longer sets, concluded with Witr prayer.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet's night prayers varied, ending with Witr." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet ﷺ performed night prayers in versatile ways, sometimes in pairs and concluding with Witr, demonstrating flexibility in practice." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that the greeting prayer of the mosque, encouraged by the Hadith, is agreed upon by scholars as a Sunnah when entering the mosque.", + "attributes": [ + { + "name": "tldr", + "value": "Scholars agree on the Sunnah of mosque greeting prayer." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The greeting prayer, performed upon entering a mosque, is Sunnah and widely accepted based on Hadith evidence." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Prayer of Istikhara is supported by numerous Hadiths, one of which is narrated by Jabir in Sahih al-Bukhari. It teaches that when one intends to undertake an affair, they should perform two non-obligatory Rak'ahs and recite a specific dua seeking Allah’s guidance.", + "attributes": [ + { + "name": "tldr", + "value": "Istikhara is a Sunnah practice backed by Hadith to seek guidance from Allah." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The practice of Salat al-Istikhara involves performing two Rak'ahs and supplicating to Allah for guidance whenever one is contemplating an important decision. This is well-documented in Hadith." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is a recommended practice of performing two Rak'ahs between the Adhan and the Iqama, referred to in the Hadith as 'between every two calls to prayer'. This is considered a Sunnah but is optional.", + "attributes": [ + { + "name": "tldr", + "value": "It's Sunnah to pray two Rak'ahs between Adhan and Iqama, but it's optional." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Hadith advocates for a Sunnah prayer between Adhan and Iqama, emphasizing its optional nature with the phrase 'for those who wish'." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Congregational prayer (Salat al-Jama'ah) is one of the most emphasized Sunnahs in Islam. It can be performed with just two people, and the reward increases with more participants. The preference is for a pious person to lead the prayer, and if it's a mixed congregation, a man should lead women, but not the reverse. For group prayers, synchronization is required unless following something invalid. A leader should not lead a group that dislikes him, and prayers should be kept light. Hierarchy for leading includes a ruler, the house's master, or the best reciter, followed by the knowledgeable and the elder.", + "attributes": [ + { + "name": "tldr", + "value": "Congregational prayer is highly emphasized, rewarding, and has specific leadership and organizational rules." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "She although high hierarchy and completeness." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The prophet Muhammad (ﷺ) emphasized the significance of congregational prayer over individual prayer, stating it increases the reward by 27 times. He considered at one point to penalize those who neglected it, showing its importance and continuity throughout His life. Even exceptions for praying at home were rare, evidencing the strong emphasis on communal prayer.", + "attributes": [ + { + "name": "tldr", + "value": "Praying in congregation is significantly more rewarding and vital in Islam." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The Prophet stressed its importance and considered consequences for neglecting it." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It's emphasized that responding to the call to prayer is crucial, and historically, consistent attendance at prayers was seen as a sign of true faith. Such dedication was so valued that even those physically weak were brought to join the prayer.", + "attributes": [ + { + "name": "tldr", + "value": "Attending prayers is crucial and a sign of true belief." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Attending the congregational prayer is important in Islam, as historically only known hypocrites would neglect it. Those unable to attend unaided were supported to join in." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Prayer in congregation is considered more beneficial, with the reward increasing as more people join. This underlines the community aspect of Islamic worship.", + "attributes": [ + { + "name": "tldr", + "value": "More people in prayer equals greater reward." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The reward for prayer multiplies with more participants. Praying with others holds increased spiritual value in Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The concept of who should lead prayer is flexible, but traditionally, the one with better knowledge of the Qur'an is preferred. However, it is not mandatory for the leader to be the most virtuous.", + "attributes": [ + { + "name": "tldr", + "value": "The best Qur'an reciter leads prayer, not necessarily the most virtuous." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "While the Qur'an's most knowledgeable person is favored to lead the prayer, the leader need not be the most pious or virtuous. The key is performing the prayer correctly." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the criteria for choosing an Imam in Islamic teachings, mentioning preference for someone knowledgeable in reading, Sunnah, and early migration (hijrah). Moreover, it emphasizes that in the absence of these criteria, seniority in age can be considered. Additionally, the Prophet Muhammad ﷺ appointed Ibn Umm Maktum to lead prayers in Medina despite his blindness, highlighting the importance of capability over physical ability.", + "attributes": [ + { + "name": "tldr", + "value": "Preference for choosing an Imam is knowledge, early hijrah, and seniority." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Choosing an Imam involves prioritizing knowledge and history of migration, with age also being a factor when previous criteria are equal." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text references a saying of the Prophet Muhammad ﷺ, which encourages choosing the best among the community as Imams, as they are representatives between people and God during prayers. This indicates the importance of character and righteousness in selecting a prayer leader.", + "attributes": [ + { + "name": "tldr", + "value": "Imams should be the best among the people as they represent the community to God during prayers." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The choice of an Imam should focus on the individual's righteousness and position as a community representative in religious matters." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There is no contention about women praying behind men; however, the text mentions a dispute regarding women leading men in prayers. It states that a woman's leadership in prayer is not permitted due to traditional views on women's roles and capabilities in religious practice, emphasizing men's authority over women.", + "attributes": [ + { + "name": "tldr", + "value": "Women praying behind men is agreed upon, but women leading men in prayer is contested, not traditionally allowed." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "While women praying behind men is accepted, the leadership of women over men in prayers is traditionally contested and not permitted." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It is established in the texts that following the imam in prayer is obligatory, except in cases that invalidate the prayer. This is supported by the hadith found in the collections of Abu Huraira, Anas, and Jabir, stating that the imam is to be followed and one should not act contrary to him.", + "attributes": [ + { + "name": "tldr", + "value": "Following an imam is obligatory except in cases that invalidate prayer." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The role of an imam is to be followed during prayer, except when actions could invalidate the prayer. This is a well-supported principle found in multiple hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "A man should not lead a congregation in prayer if they are displeased with him, based on a hadith narrated by Abdullah ibn Umar. It suggests that there are three types of people whose prayers are not accepted, and one of them is a leader whom his congregation dislikes.", + "attributes": [ + { + "name": "tldr", + "value": "A disliked person should not lead prayer." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The effectiveness of one's leadership in prayer is negated if the followers are displeased with him, as stated in a hadith narrated by Abdullah ibn Umar." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that when leading a prayer, it should be made easy for everyone, as indicated by the Prophet Muhammad's teaching to shorten the prayer when leading others, keeping in mind the elderly, the weak, and the sick. This reflects a considerate and inclusive approach to communal prayer.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet instructed leaders to keep prayers short for the sake of the congregation." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad advised keeping congregational prayers light to accommodate the needs of the weak, sick, and elderly." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The etiquette of who should lead prayer is also addressed. A person should not lead prayer in someone else's domain or home without permission, underscoring respect for the authority of the home or domain owner.", + "attributes": [ + { + "name": "tldr", + "value": "Permission is needed to lead prayer in another's home or domain." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Leadership in prayer respects the authority of the home or domain owner, requiring permission." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In choosing who should lead the prayer, priority is given based on who is most learned in the Quran and then in the Hadith. This highlights the importance of knowledge in religious leadership.", + "attributes": [ + { + "name": "tldr", + "value": "Preference for leading prayer is given to those most knowledgeable in Quran and Hadith." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Knowledge in the Quran and Hadith is prioritized when choosing who leads the prayer." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "If an error occurs in the prayer led by an Imam, the responsibility of the error lies with the Imam, not the congregation. This is an expression of accountability that places responsibility on the leader, not the followers.", + "attributes": [ + { + "name": "tldr", + "value": "Imam bears responsibility for errors in prayer, not the congregation." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Errors in prayer fall on the Imam, reflecting accountability for leadership." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The proper placement in congregational prayer is articulated, where the followers stand behind the Imam, and if only one is present, they stand to the right. This detail underscores the structured nature of Islamic prayer.", + "attributes": [ + { + "name": "tldr", + "value": "The congregation stands behind the Imam; with one follower, they stand to the right." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Congregational prayer has a structured format for where followers should stand." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "From the text, I learned that during the time of the Prophet Muhammad ﷺ, he positioned people in prayer in specific ways. If there was one person, they would stand to the right of the imam. If there were two or more, they would stand behind the imam. This practice was common among him and his companions during congregational prayers.", + "attributes": [ + { + "name": "tldr", + "value": "One person stands to the right of the imam; if two or more, they stand behind." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The text describes the positioning of individuals in congregational prayer as taught by the Prophet Muhammad ﷺ." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text explains the practice of Aisha leading women in prayer. She stood in the middle of the row, which is supported by various Islamic scholars and hadith collections, indicating that women leading other women in prayer traditionally stood in the center of the row.", + "attributes": [ + { + "name": "tldr", + "value": "Aisha led women in prayer while standing in the middle of the row." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Aisha's example of leading women in prayer by standing in the middle of the row is well-documented and practiced." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The order of prayer rows in Islamic tradition is that men stand in front, followed by boys, then women. This is supported by a hadith reported by Malik al-Ash'ari, where the Prophet Muhammad placed men in front of boys, with women behind the boys.", + "attributes": [ + { + "name": "tldr", + "value": "Prayer rows are organized with men first, then boys, then women." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "In Islamic prayer, men are placed in the front rows, followed by boys, and then women, according to practice from a hadith narrated by Malik al-Ash'ari." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The people most deserving of the first row in prayer are those with maturity and sound judgment. This is based on a hadith from Abu Mas'ud al-Ansari, where the Prophet Muhammad instructed that mature and wise individuals should be closest to him, followed by others.", + "attributes": [ + { + "name": "tldr", + "value": "Those with wisdom are prioritized for the first prayer row." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "In the organization of prayer rows, individuals with maturity and intelligence take precedence, as per the guidance of a hadith from Abu Mas'ud al-Ansari." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The congregation is responsible for straightening their rows and filling in gaps. This is supported by a hadith from Abu Dawud where the Prophet Mohammed emphasized the importance of organizing rows evenly in prayer for the completion of prayer.", + "attributes": [ + { + "name": "tldr", + "value": "Rows must be straightened and gaps filled during prayer." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The organization of prayer rows must be precise and orderly, as indicated by the Prophet's command to straighten and align rows, ensuring completeness of the prayer." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Sujud al-Sahw is a prostration done when a person makes a mistake in their prayer, either before the final salutation or after it, and it consists of two prostrations. It's prescribed for missing a recommended act, adding an extra unit due to forgetfulness, or doubting the number of units prayed. When the imam performs it, the congregation follows.", + "attributes": [ + { + "name": "tldr", + "value": "Sujud al-Sahw addresses prayer mistakes with two prostrations done before or after the final salutation." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Sujud al-Sahw involves prostrations to correct mistakes during prayer, following the Prophet Muhammad's ﷺ example, which includes before and after the final salutation based on different hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The approach of Sujud al-Sahw, including when and how it should be done, is rooted deeply in the actions and teachings of the Prophet Muhammad ﷺ. This gives a strong foundation and confidence in its practice. It shows flexibility depending on the situation, which is wise and considerate.", + "attributes": [ + { + "name": "tldr", + "value": "Sujud al-Sahw's guidelines are flexible and rooted in the Prophet's ﷺ teachings." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The fact that Sujud al-Sahw can be done either before or after the salutation based on different circumstances reflects wisdom and adaptability in religious practices." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad once led a prayer and omitted the middle Tashahhud. After completing the prayer, he offered two prostrations and then performed Salam, as reported by Ahmad and Al-Tirmidhi. This indicates the Sunnah where sometimes prostration is done before Salam, and sometimes after, depending on the situation, as guided by the Prophet.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad showed how to perform prostrations for omitting Tashahhud, either before or after Salam, following the guided Sunnah." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The prostrations (Sujood as-Sahw) can be performed either before or after Salam, as per the Prophet's guidance when mistakes occur in prayer." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There is flexibility in performing Sujood as-Sahw either before or after the ending of the prayer. However, it is recommended to follow the practice as indicated by specific texts.", + "attributes": [ + { + "name": "tldr", + "value": "Flexibility exists in the timing of Sujood as-Sahw, but following specific texts is recommended." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "One should perform the prostration of forgetfulness as indicated by the specific guidance, but there is room for personal choice in cases not directly mentioned." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The validity of Sujood as-Sahw with Takbir and Salam is established as the Prophet would perform Takbir and then Salam, as shown in Hadith of Dhu al-Yadayn. The act of prostration after forgetting a recommended part of prayer serves to frustrate the devil and rectify mistakes.", + "attributes": [ + { + "name": "tldr", + "value": "Prostration of forgetfulness includes Takbir and Salam and is primarily to counteract satanic influence." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Sujood as-Sahw is validated with Takbir and Salam; it's intended to counteract the devil when a recommended part of the prayer is forgotten." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "When someone inadvertently adds an extra unit to their prayer, the prayer remains valid based on what has been previously mentioned in various narrations. If less than a unit is mistakenly added, the prayer's validity is even more certain.", + "attributes": [ + { + "name": "tldr", + "value": "An additional unit added by mistake in prayer is permissible." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "An extra unit added by mistake during prayer is permissible, and less than a unit is even more acceptable." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In situations where there is doubt about the number of units prayed, one should build on what is certain and perform the prostration of forgetfulness.", + "attributes": [ + { + "name": "tldr", + "value": "In case of doubt, build on certainty and perform prostration of forgetfulness." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "When unsure about the number of prayer units, rely on the last certain amount and perform the prostration of forgetfulness." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Followers should follow their imam in the prostration of forgetfulness as part of completing their prayer, following the example of the Companions who prostrated when the Prophet ﷺ did.", + "attributes": [ + { + "name": "tldr", + "value": "Followers also perform prostration of forgetfulness with the imam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Followers in prayer are to follow the imam in the prostration of forgetfulness, much like the Companions who followed the Prophet ﷺ." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses varying opinions on whether missed prayers should be made up if missed intentionally without an excuse. The majority opinion, from scholars, is that they should be made up, while others, including Dawud al-Zahiri and Ibn Hazm, argue that no makeup is required, and the person incurs sin for not performing the prayer.", + "attributes": [ + { + "name": "tldr", + "value": "There is a debate among scholars about whether intentionally missed prayers should be made up." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Opinions among Islamic scholars vary on the obligation to make up prayers intentionally missed without excuse." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The debate highlights the importance of prayers in Islam and the difference in interpreting obligations between performing and making up missed rituals. The existence of this debate reflects the diversity in Islamic jurisprudence and the careful consideration scholars give to prayer obligations.", + "attributes": [ + { + "name": "tldr", + "value": "The debate underscores the diverse interpretations and significant focus on prayer obligations in Islam." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "This disagreement shows the depth and nuance in Islamic jurisprudence regarding prayer obligations." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "When prayers are missed due to valid reasons, such as sleep, forgetfulness, or unavoidable circumstances, they should be performed as soon as the obstacle is removed. This performance is considered timely.", + "attributes": [ + { + "name": "tldr", + "value": "Missed prayers due to a valid excuse should be made up as soon as the obstacle is removed." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Prayers missed with a valid excuse are performed at the earliest opportunity, fulfilling the prayer obligation." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The text discusses the timing for performing Salat (prayers) that were missed, either due to sleep or being forgotten. The Prophet Muhammad ﷺ indicated that these should be performed when remembered. However, if prayer was missed intentionally, like in the case of battle, it can be prayed later when possible, as evidenced by the incident during the Battle of the Trench.", + "attributes": [ + { + "name": "tldr", + "value": "Missed prayers due to sleep or forgetfulness should be performed when remembered; intentional delays, like during battle, can be done later." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Missed prayers due to sleep or forgetfulness have a specific ruling about being performed upon remembrance, differing from prayers missed intentionally." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text mentions a specific case related to Eid prayer missed due to lack of awareness that it was Eid. If the correct day is confirmed later, then the Eid prayer can be performed the next day, as approved by the Prophet Muhammad ﷺ based on Hadith evidence.", + "attributes": [ + { + "name": "tldr", + "value": "Eid prayer can be performed the next day if the Eid date is confirmed after the fact." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Eid prayers can be adjusted to the following day if the designated Eid day was missed due to lack of knowledge." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that the Friday prayer, known as 'Salat al-Jumu'ah', is obligatory for all Muslims except women, slaves, travelers, and the sick. It includes unique elements such as two sermons before the prayer, and it occurs at the time of the noon prayer.", + "attributes": [ + { + "name": "tldr", + "value": "Salat al-Jumu'ah is mandatory for most, with specific exceptions." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Friday prayer is similar to other prayers but includes two sermons. It is mandatory for those not exempt, like women and travelers." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I can see that attending the Friday prayer punctually, wearing clean and nice clothes, using perfume, and sitting close to the Imam are recommended behaviors. The idea is to maintain decorum and respect during the sermon, avoiding interruptions or moving over people's necks.", + "attributes": [ + { + "name": "tldr", + "value": "Punctuality and decorum are emphasized for attending Salat al-Jumu'ah." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Muslims are encouraged to be punctual, dressed neatly, and avoid disturbances during the Friday prayer." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I know that historically, the Friday prayer has been compulsory based on scriptural evidence and consensus among Islamic scholars. Its significance is underlined by hadiths denouncing neglect of the Friday prayer, emphasizing its importance as an individual obligation rather than a communal one.", + "attributes": [ + { + "name": "tldr", + "value": "The obligation of Salat al-Jumu'ah is reinforced by hadiths and scholarly consensus." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "There is a consensus on the obligation of Salat al-Jumu'ah based on Quranic and hadith evidence, with historical continuity since the Prophet's time." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In a hadith narrated by Abu Dawood from Tariq ibn Shihab, it is mentioned that Friday prayer (Jumu'ah) is obligatory upon those who hear the call to prayer. This implies that the Friday prayer is required for those within hearing range of the call to prayer, aligning with other narrations that emphasize hearing the call as a condition for attendance.", + "attributes": [ + { + "name": "tldr", + "value": "Jumu'ah is obligatory for those who hear the call to prayer." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Friday prayer is obligatory for those who hear the call to prayer, indicating its importance in Islamic practice." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The sermon (khutbah) distinguishes Jumu'ah prayer from other prayers, but other conditions like the presence of a grand imam or a specific large congregation aren't obligatory, as such conditions lack strong evidence.", + "attributes": [ + { + "name": "tldr", + "value": "Jumu'ah requires a sermon but not specific conditions like a grand imam." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "While the Jumu'ah prayer is marked by a sermon, other suggested conditions like the presence of a grand imam aren't required." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The timing of Jumu'ah prayer is often considered the same as the Dhuhr prayer, but evidence, including a hadith from Anas, suggests it can be performed before noon.", + "attributes": [ + { + "name": "tldr", + "value": "Jumu'ah can be performed before noon, not strictly at Dhuhr time." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Although Jumu'ah prayer often coincides with Dhuhr prayer timing, it can be performed before noon, according to certain narrations." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is a prohibition against stepping over people's shoulders during the Friday sermon, as it causes distress to those present. This is supported by a hadith where the Prophet Muhammad ﷺ advised a man to sit down because he was disturbing people.", + "attributes": [ + { + "name": "tldr", + "value": "Stepping over people during the Friday sermon is discouraged." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "It is prohibited to step over others during the Friday sermon due to the disturbance it causes, as indicated by a hadith from Prophet Muhammad ﷺ." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It's essential to remain seated and not step over people during Friday prayers, as doing so can have severe consequences. This practice is linked to disturbing the congregation and resembles a cause for punishment.", + "attributes": [ + { + "name": "tldr", + "value": "Stepping over people during Friday prayers can lead to severe punishment." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The hadith highlights that stepping over people on Friday is akin to creating enmity, with consequences as severe as punishment in hell, emphasizing the importance of respect and order during prayers." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Speaking during the Friday sermon is discouraged, as it can invalidate one's participation in the sermon. Silence ensures respect and attentiveness during the khutbah.", + "attributes": [ + { + "name": "tldr", + "value": "Talking during Friday khutbah invalidates one's participation." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The hadith explains that speaking while the imam is delivering the sermon can nullify one's participation in the Friday prayer, highlighting the importance of listening attentively." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Arriving early for Friday prayers is recommended and highly rewarded. The earlier one arrives, the greater the reward, akin to offering valuable sacrifices.", + "attributes": [ + { + "name": "tldr", + "value": "Arriving early to Friday prayers brings significant spiritual rewards." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The earlier one arrives at the mosque for Friday prayers, the greater the reward, and this ranges from the reward of sacrificing a camel for those who arrive first to lesser but still valuable rewards for those who arrive later." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "From the text, it is evident that the issue of whether attending Friday prayers is necessary when it coincides with Eid is supported by historical accounts and Prophetic traditions. Specifically, the Prophet Muhammad (ﷺ) reportedly gave permission to attend either the Eid prayer or the Friday prayer, citing convenience in cases of overlap, as documented by several trusted sources like Ahmad, Abu Dawood, Ibn Majah, and others.", + "attributes": [ + { + "name": "tldr", + "value": "Eid prayer can suffice for Friday prayer if they coincide, based on Prophetic traditions." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Regarding the ease given for Friday prayer when it coincides with Eid, several hadiths, including those by Zaid bin Arqam and Abu Huraira, illustrate that Muslims have the option to attend either prayer, accommodating convenience." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The text highlights a historical instance during the leadership of Ibn Zubair, where he chose not to hold the Friday prayer after the Eid prayer, reflecting the breadth of interpretation within Islamic jurisprudence regarding this issue. This is validated by Ibn Abbas’s approval, who considered it a correct following of the Sunnah.", + "attributes": [ + { + "name": "tldr", + "value": "Ibn Zubair's decision not to hold Friday prayers after Eid aligns with recognized Islamic practice." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "During Ibn Zubair's reign, he chose not to lead a Friday prayer after the Eid prayer, which was supported as following the Sunnah by Ibn Abbas, illustrating diversity in Islamic jurisprudential practices." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Eid prayer consists of two rak'ahs, with seven takbeers in the first rak'ah and five in the second. It is recommended to dress well, go out of the town, take a different route, and eat before prayer during Eid al-Fitr but not Eid al-Adha. The prayer time is after sunrise until the sun passes its zenith, and there is no call to prayer or iqama for it.", + "attributes": [ + { + "name": "tldr", + "value": "Eid prayer has specific practices and is recommended to be attended with certain etiquettes." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Eid prayers involve special practices like multiple takbeers and are recommended without adhan or iqama." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The author believes Eid prayer is obligatory based on the Prophet Muhammad's (ﷺ) regular practice and his command to attend them, as supported by authentic hadiths. For example, the order for women, including menstruating women, to attend the gatherings, even if they do not pray, indicates the significance of the event.", + "attributes": [ + { + "name": "tldr", + "value": "The author argues that Eid prayer is obligatory because the Prophet (ﷺ) emphasized attending it." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Eid prayer's obligation is debated, but the author's view is strongly in favor of its necessity due to prophetic tradition." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic tradition, it's established that the practice of saying seven Takbeers (Allahu Akbar) in the first Rak'ah and five in the second during Eid prayers is verified by multiple reports. The hadiths from sources like Ahmad, Ibn Maja, and others affirm this practice as performed by Prophet Muhammad (ﷺ). Imam Ahmad and scholars like Al-Bukhari consider the hadith to be authentic.", + "attributes": [ + { + "name": "tldr", + "value": "The practice of seven Takbeers in the first Rak'ah and five in the second during Eid prayers is authenticated." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Takbeers in Eid prayers follow a specific pattern verified by hadiths: seven in the first Rak'ah and five in the second. Authenticity is supported by eminent scholars." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "There's a debate over the credibility of certain narrators, such as Kathir ibn Abdullah, whose narrations have been criticized. Despite this, some scholars find the overall evidence compelling, suggesting that his reports might be supported by additional testimonies.", + "attributes": [ + { + "name": "tldr", + "value": "Certain narrators have questionable credibility, but their narrations could be supported by other evidence." + }, + { + "name": "confidence", + "value": "0.7" + }, + { + "name": "knowledge", + "value": "The reliability of some narrators in transmitting hadiths is debated, yet the broader context might validate their accounts." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Eid sermons traditionally occur after the prayer, as supported by authentic narrations. The practice of delivering the sermon post-prayer aligns with the actions of the Prophet Muhammad (ﷺ), reflecting a well-established tradition.", + "attributes": [ + { + "name": "tldr", + "value": "Eid sermons happen after the prayer, following authentic tradition." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Eid sermons are delivered after the prayer, a practice supported by authentic narrations and Prophet Muhammad's (ﷺ) tradition." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It's interesting to note that the practice of delivering a sermon before the Eid prayer was initiated by Marwan, who faced criticism for this action. Traditionally, as demonstrated by the Prophet Muhammad (peace be upon him), the sermon would follow the prayer. This change by Marwan reflects a significant shift in practice, which highlights the way Islamic practices can evolve or be challenged over time.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet Muhammad (pbuh) traditionally gave the Eid sermon after prayer; Marwan was criticized for reversing this order." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The first person to deliver a sermon before the Eid prayer was Marwan, diverging from the traditional practice of doing so afterwards, as practiced by the Prophet Muhammad (pbuh)." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I'm reminded of the emphasis on personal adornment during Eid, capturing the sunnah of wearing good clothes. The narrative where Umar finds a silk garment for the Prophet, which the Prophet declines, reinforces the principle that while wearing fine clothes is encouraged, they should not include silk, which is reserved for those without a share in the hereafter.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet discouraged wearing silk garments for Eid, emphasizing modesty despite the occasion for adornment." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad (pbuh) discouraged wearing silk for Eid, although he endorsed wearing good clothes for the celebration." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It's compelling to see the tradition of praying Eid prayers outside the city, only moving to a mosque when circumstances like rain occurred, showing the Prophet's adaptability to the situation while maintaining the overall practice.", + "attributes": [ + { + "name": "tldr", + "value": "Eid prayers were traditionally held outside unless weather conditions necessitated moving indoors, exemplifying adaptability." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The practice during the Prophet's time was to hold Eid prayers outside the city, except when unfavorable weather led to them being held in the mosque." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of taking a different route on Eid, as the Prophet did, indicates a subtle but profound tradition. It illustrates a unique aspect of Eid, perhaps symbolizing renewal or a different perspective.", + "attributes": [ + { + "name": "tldr", + "value": "Taking a different route on Eid was a sunnah of the Prophet, possibly symbolizing change or renewal." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad (pbuh) would take a different route on Eid, which is a recommended practice." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The fact that the Prophet ate dates before leaving for the Eid al-Fitr prayer but not before Eid al-Adha prayer is intriguing. It emphasizes a distinctive sunnah that differentiates the two Eids, reflecting the unique nature of each celebration.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet's practice of eating dates before Eid al-Fitr but not Eid al-Adha highlights a unique sunnah differentiating the Eids." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Prophet (pbuh) would eat dates before going for Eid al-Fitr prayer but not before Eid al-Adha." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad (ﷺ) would eat before going out to pray on Eid al-Fitr and after returning from the prayer on Eid al-Adha. It is reported that he would eat from his sacrificial animal on Eid al-Adha.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet (ﷺ) had specific practices for eating on Eid al-Fitr and Eid al-Adha." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad (ﷺ) had distinct eating habits on the Eids, emphasizing eating before Eid al-Fitr prayer and after Eid al-Adha prayer, specifically from the sacrifice on Eid al-Adha." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The timing for the Eid prayers is from the time the sun rises about a spear's length above the horizon until midday. This practice is supported by various hadiths.", + "attributes": [ + { + "name": "tldr", + "value": "Eid prayers are held from sunrise to midday." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Eid prayers should be performed after the sun has risen a bit and until midday, a timing supported by prophetic tradition and consensus." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is no Adhan (call to prayer) or Iqama (second call to prayer) for the Eid prayers, as confirmed through authentic hadiths from the Prophet's companions.", + "attributes": [ + { + "name": "tldr", + "value": "Eid prayers have no Adhan or Iqama." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Eid prayers are unique in that they are performed without the traditional calls to prayer, reflecting their distinct nature in Islamic practice." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that the Prophet Muhammad ﷺ performed the prayer of fear (Salat al-Khawf) in several ways to accommodate different situations during war or when fear is prevalent. These methods are varied and widely recognized in Islamic teachings.", + "attributes": [ + { + "name": "tldr", + "value": "Salat al-Khawf was performed by the Prophet in various ways during times of fear or battle." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Prophet ﷺ adapted the prayer of fear to suit the conditions of battle, permitting various forms such as praying while moving or even not facing the Qiblah." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The methods of performing Salat al-Khawf differ, with reports suggesting up to eighteen different forms, though some are more widely accepted and verified than others.", + "attributes": [ + { + "name": "tldr", + "value": "There are multiple verified forms of Salat al-Khawf practiced by the Prophet ﷺ." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "There are multiple narrations on how Salat al-Khawf was performed, with documented forms validated by different Hadith sources." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "One of the practices involved the Prophet ﷺ leading each group of soldiers in two units of prayer, allowing him to complete four units while each group completed two. This is a verified practice found in Sahih Bukhari and Muslim.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet led groups in two units each, completing four units himself." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "A verified method of Salat al-Khawf involved the Prophet ﷺ praying two units with each group, allowing him four total units." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that the Prophet Muhammad (ﷺ) led a prayer with a strategy where one group of companions would pray with him while the other faced the enemy, ensuring vigilance and security during times of conflict. This method of prayer is confirmed in the authentic collections of Bukhari and Muslim, based on a narration by Ibn Umar.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad (ﷺ) used strategic prayer arrangements during conflict." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad (ﷺ) led a prayer where one group prayed with him while the other faced the enemy, a method confirmed in the authentic hadith collections." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "I note that there was flexibility in the Prophet’s approach to prayer during times of fear, as he tailored the prayer method to suit the situation, maximizing safety and mindfulness in prayer.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet (ﷺ) adapted prayer methods in times of danger for better protection." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad (ﷺ) adapted prayer to each situation during times of fear to ensure both safety and focus on prayer." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "There seems to be room for interpretation and various practices regarding certain prayers, such as Maghrib, during conflict, indicating a diversity of opinion and practice among early Muslims. This reflects the adaptability and evolving nature of Islamic practice depending on the context.", + "attributes": [ + { + "name": "tldr", + "value": "Different opinions exist on Maghrib prayer during conflict, showing diversity and adaptability in Islamic practice." + }, + { + "name": "confidence", + "value": "0.7" + }, + { + "name": "knowledge", + "value": "There is no fixed method from the Prophet (ﷺ) regarding Maghrib prayer during conflict, reflecting different opinions among early Muslims." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In situations where two groups need to pray, it's permissible for the same person to lead each group in three rak'ahs, resulting in a total of six rak'ahs for the leader and three for each group. This practice is consistent with the Prophet's actions in similar scenarios and supports the validity of a volunteer leading obligatory prayers.", + "attributes": [ + { + "name": "tldr", + "value": "It's permissible to lead two groups in separate prayers with a variation in rak'ahs for the leader and congregations." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "It's permissible for a single imam to lead two different groups in prayer, conducting three rak'ahs for each, which aligns with prophetic tradition." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "During intense battles, Muslims can perform a form of prayer known as 'Salat al-Masaif' (Prayer of Swords), where the prayer can be performed on foot or horseback, facing the qibla or not.", + "attributes": [ + { + "name": "tldr", + "value": "Prayer during battle can be performed on foot or horseback, even if not facing the qibla." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "In very dangerous situations, such as intense battles, prayers can be performed on foot or horseback, regardless of facing the qibla." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The hadith from Ibn Umar, as reported in both Bukhari and Muslim, reflects the flexibility and adaptability of Islamic prayer under extreme conditions.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic tradition offers adaptable prayer methods during hardships." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Islam emphasizes adaptability in prayer, even under severe conditions like battle, as highlighted in Ibn Umar's narration." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic jurisprudence, a traveler must shorten their prayer (qasr) when they leave their hometown with the intent to travel, even if the distance is less than the traditional postal route (barid). This is based on the Hadith from Aisha stating that the Prophet Muhammad (ﷺ) practiced qasr during his travels, maintaining the original form of two rak'ahs for prayers that are otherwise longer when not traveling.", + "attributes": [ + { + "name": "tldr", + "value": "Travelers must shorten their prayers based on Prophet Muhammad’s practice, which remained consistent regardless of distance." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Travelers are required to shorten their prayers when they leave their town, even if the distance is short, as per Prophet Muhammad’s tradition." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The concept of qasr connects to the divine allowance mentioned in the Quran, where Allah permits the shortening of prayers during travel as a merciful concession, described as a charity from Allah to His servants.", + "attributes": [ + { + "name": "tldr", + "value": "Shortening prayers is seen as divine mercy during travel." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Shortening prayers during travel is a consideration of divine mercy, allowing ease for travelers." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "A traveler can continue shortening their prayer for up to twenty days if they are undecided about their stay in a place. If they decide to stay for four days or more, they are to pray fully after those days.", + "attributes": [ + { + "name": "tldr", + "value": "Travelers can shorten prayers up to twenty days unless planning an extended stay." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Travelers can shorten prayers for up to twenty days unless they decide to stay four days or more, after which they should offer complete prayers." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The hadith mentioned in the text talks about the distance after which the Prophet Muhammad (ﷺ) performed two rak'ahs of prayer during travel. It specifies a travel distance of three miles or three farsakhs, with the hadith narrator, Shu’bah, expressing uncertainty.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad (ﷺ) performed shortened prayer after a travel distance of three miles or three farsakhs." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The distance for shortening prayers as narrated by Shu'bah through Anas is three miles or three farsakhs, although there is uncertainty from the narrator." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is a discussion on the nomenclature of travel (safar). The term \"travel\" can vary; the Prophet (ﷺ) referred to different distances as travel due to variations in narration.", + "attributes": [ + { + "name": "tldr", + "value": "Travel distances named by the Prophet (ﷺ) can differ; naming is based on narration differences." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The Prophet's naming of various distances as 'travel' emphasizes that the concept of 'travel' isn't strict but varies with the context of the narration." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The issue of whether a woman can travel a certain distance without a mahram is debated, but naming a distance as 'travel' by the Prophet (ﷺ) doesn’t negate the possibility of smaller distances being considered travel.", + "attributes": [ + { + "name": "tldr", + "value": "Naming of travel by Prophet (ﷺ) doesn’t disallow smaller distances from being considered travel." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The naming of different travel distances implies flexibility, hence smaller distances could potentially be considered travel, impacting rulings on women traveling without a mahram." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The text mentions different rulings regarding the shortening of prayers, indicating variations in historical narrative and scholarly interpretation.", + "attributes": [ + { + "name": "tldr", + "value": "There are different interpretations regarding shortening prayers during travel." + }, + { + "name": "confidence", + "value": "0.75" + }, + { + "name": "knowledge", + "value": "Historical narratives offer various interpretations of travel distances for prayer, as seen in differences over the shortening of prayers." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The discussion revolves around the interpretation of Islamic juristic rulings on shortening prayers during travel. The example of the Prophet Muhammad staying in Mecca for nineteen nights and praying two units of prayer is cited as a basis. This scenario relates to the broader debate on how long a traveler can shorten prayers before being considered a resident.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad's practice in Mecca informs rulings on prayer shortening during travel." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet's stay in Mecca for nineteen nights, where he shortened his prayers, is used as a basis to determine how long a traveler may shorten prayers before being considered a resident. It suggests that up to nineteen days can be deemed travel, after which one should complete the prayer as a resident." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is a consensus that if someone intends to stay in a place for a certain number of days without any travel purpose, they should perform full prayers after four days. This is derived from the Prophet's practice during his time in Mecca during Hajj.", + "attributes": [ + { + "name": "tldr", + "value": "Staying beyond four days requires full prayers if the stay is intended." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "If a person plans to stay in one place for more than four days, they are considered a resident and should complete their prayers fully. This is based on the Prophet's practice during the Hajj." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The complexities in the rulings regarding travel and prayer have led to significant debates among scholars, demonstrating diverse interpretations and opinions within Islamic jurisprudence.", + "attributes": [ + { + "name": "tldr", + "value": "Scholarly debates on travel and prayer show diverse interpretations." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The matter of shortening prayers during travel is one of intense debate and diverse opinions among scholars, indicating the complex nature of Islamic jurisprudence on this topic." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet ﷺ had a practice of delaying Dhuhr prayer until the time for Asr if he was traveling before the sun declined, and then he would combine them. However, if he traveled after the decline of the sun, he would pray Dhuhr and Asr together before continuing the journey.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet ﷺ combined Dhuhr and Asr during travel if sun hadn't declined." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "From the narration of Anas, when the Prophet ﷺ traveled before the sun's decline, he delayed Dhuhr to combine it with Asr, and if after, he prayed both before moving." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is a practice from the Prophet ﷺ, during the Battle of Tabuk, of combining Dhuhr and Asr prayers and also of combining Maghrib and Isha in specific situations, like during travel. This is documented in various hadith collections such as those by Ahmad, Abu Dawood, Tirmidhi, and others, strengthening its validity.", + "attributes": [ + { + "name": "tldr", + "value": "Combining prayers for travel is supported by multiple hadiths." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Hadiths from various sources indicate that Prophet ﷺ combined Dhuhr and Asr, and Maghrib and Isha during travel." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of combining prayers with 'Azaan and two 'Iqamahs is supported by evidence from the authentic collections during the combined prayers at Muzdalifah.", + "attributes": [ + { + "name": "tldr", + "value": "Combining prayers with 'Azaan and two 'Iqamahs is validated in the Sahih collections." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Combining prayers at Muzdalifah with 'Azaan and two 'Iqamahs is authenticated in the Sahihs." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I've learned that the prayer during a solar or lunar eclipse (صلاة الكسوفين) is Sunnah, meaning it's a recommended practice rather than obligatory. The most authentic description involves two rakʿahs (units), with each containing two rukūʿs (bowing positions).", + "attributes": [ + { + "name": "tldr", + "value": "Prayer during an eclipse is Sunnah, typically two rakʿahs with two rukūʿs each." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The prayer for an eclipse is considered Sunnah, not obligatory, and involves specific formations of rakʿahs and rukūʿs, as detailed in various Hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Different narrations mention variations in the prayer, with some Hadiths suggesting three, four, or even five rukūʿs within a single rakʿah. These are supported by narrations from companions like Jābir, Ibn ʿAbbās, and others.", + "attributes": [ + { + "name": "tldr", + "value": "Hadiths show variations of the eclipse prayer with up to five rukūʿs per rakʿah." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "There are multiple Hadith narrations about the eclipse prayer, indicating variations with up to five rukūʿs per rakʿah, highlighting the diverse practices." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It is recommended to include supplications, Takbīr (saying 'Allahu Akbar'), charity, and seeking forgiveness during the eclipse prayer as narrated from the Hadith of Asma’.", + "attributes": [ + { + "name": "tldr", + "value": "Recommendations during eclipse prayer include supplications, Takbīr, charity, and seeking forgiveness." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "In addition to the structure of the eclipse prayer, it's recommended to engage in du'ā (supplication), Takbīr, giving charity, and seeking forgiveness during the prayer, enhancing its spiritual significance." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text emphasizes the importance of turning to God during astronomical events like eclipses, underscoring the practice of prayer, remembrance of God, charity, and seeking forgiveness.", + "attributes": [ + { + "name": "tldr", + "value": "Eclipses in Islam are times for prayer and seeking God's forgiveness." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "When observing events like lunar or solar eclipses, Muslims are encouraged to engage in prayer, remembrance of God, and giving charity as a way to seek God's mercy and forgiveness. This guidance is mentioned in multiple Hadiths found in both Sahih Bukhari and Sahih Muslim." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of Salat al-Istisqa (prayer for rain) is a Sunnah, consisting of two rak'ahs (units of prayer), after which a sermon is delivered. The sermon includes mentions of remembrance, encouragement towards obedience, and discouragement from disobedience. It is customary for the imam and those present to increase in seeking forgiveness and supplicate for the removal of drought, along with the act of turning their cloaks inside out.", + "attributes": [ + { + "name": "tldr", + "value": "Salat al-Istisqa is a Sunnah practice involving two rak'ahs and a sermon encouraging good and discouraging sin." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "This practice is not obligatory since there are no indications of its obligation, and it is typically performed when there is a drought, following the actions of Prophet Muhammad ﷺ as narrated in Hadith." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The procedure for Salat al-Istisqa, as established by Prophet Muhammad ﷺ, includes praying two rak'ahs without an adhan (call to prayer) or iqama (call to start the prayer), delivering a sermon, supplicating to Allah while facing the qibla, and turning one's cloak inside out. This act was executed by Prophet Muhammad ﷺ, as mentioned in various Hadith collections such as those by Abu Dawood, and similarly narrated by companions like Abu Huraira.", + "attributes": [ + { + "name": "tldr", + "value": "Salat al-Istisqa involves praying two rak'ahs, a sermon, supplication, and turning cloaks inside out, mirroring the Prophet's ﷺ practice." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Prophet ﷺ would face the qibla and raise his hands in supplication, turning his cloak so that the right side became the left and vice versa, indicating hope and change." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Umar ibn Al-Khattab, one of the Caliphs following the Prophet ﷺ, practiced Salat al-Istisqa by emphasizing the act of seeking forgiveness (istighfar) without adding more actions, demonstrating the significance of repentance in seeking Allah's mercy and alleviation of hardship.", + "attributes": [ + { + "name": "tldr", + "value": "Umar ibn Al-Khattab emphasized seeking forgiveness during Salat al-Istisqa, highlighting its importance in invoking Allah's mercy." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "This shows that aspects of the practice can focus heavily on repentance, as seeking forgiveness is vital in Islam for invoking divine assistance." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In times of drought, supplications such as the ones taught by the Prophet Muhammad ﷺ are used to seek rain, emphasizing the need for spiritual connection and reliance on God.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad's supplications for rain highlight reliance on God." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Prophet Muhammad ﷺ has specific supplications for seeking rain, such as 'اللهم أغثنا اللهم أعثنا' and others that vary slightly in wording but retain similar meanings. These practices were also performed by companions like Umar who sought assistance from Abbas, a close relative of the Prophet, to invoke rain." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The rituals described, like the turning of the garments, indicate a symbolic action meant to demonstrate humility and an appeal for divine mercy.", + "attributes": [ + { + "name": "tldr", + "value": "Garment turning is a symbolic ritual to seek divine mercy." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The tradition of turning garments inside out during rain prayers, as practiced by the Prophet and his companions, symbolizes a change in status and a plea for mercy. This action serves to show the sincerity and urgent need of the supplicant." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I've learned that it is a part of the Sunnah to visit the sick, prompt someone who is dying to recite the Shahada, and direct them towards the Qibla before passing away. It is also part of the tradition to prepare the deceased promptly unless there is hope for recovery. These actions are seen as rights of a Muslim upon another Muslim.", + "attributes": [ + { + "name": "tldr", + "value": "Visiting the sick and prompt preparation of the deceased are Sunnah acts in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Visiting the sick, reciting the Shahada with the dying, and preparing the deceased promptly are part of the Sunnah." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The hadiths concerning visiting the sick are abundant and have been established as an integral part of Muslim rights and duties towards one another. This is evidenced through various collections, such as those recorded by Abu Huraira, where the Prophet Muhammad ﷺ states that visiting the sick is one of the five rights a Muslim has over another.", + "attributes": [ + { + "name": "tldr", + "value": "Visiting the sick is a confirmed religious duty in Islam according to hadiths." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Visiting the sick is verified through numerous hadiths as a right of Muslims over each other." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The concept of directing a dying person towards the Qibla is debated based on hadith interpretations. The justification arises from interpretations suggesting believers should face the Qibla both in life and death, though the wording may leave room for interpretation.", + "attributes": [ + { + "name": "tldr", + "value": "Directing the dying towards the Qibla is debated based on hadith interpretations." + }, + { + "name": "confidence", + "value": "0.7" + }, + { + "name": "knowledge", + "value": "There's debate about directing the dying towards the Qibla based on interpretations of hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text suggests that a dying person should be directed towards the Qibla, which is considered following the natural disposition (fitra), as reflected in a hadith where the Prophet Muhammad ﷺ said, \"He has followed the fitra\" when addressing a dying person's instruction to face the Qibla.", + "attributes": [ + { + "name": "tldr", + "value": "Dying individuals should ideally be directed towards the Qibla." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "I learned that in the Islamic tradition, directing a dying person towards the Qibla is seen as following their natural disposition, as indicated by the Prophet Muhammad ﷺ." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Closing the eyes of the deceased is recommended based on hadiths, such as those narrated by Shaddad ibn Aws, which indicate that the eyes follow the soul when it departs.", + "attributes": [ + { + "name": "tldr", + "value": "Closing the deceased's eyes is a sunnah based on hadiths." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "I learned that it is a practice to close the eyes of the deceased as the eyes follow the departing soul, as taught by the Prophet ﷺ." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Reading Surah Yasin for a dying person is encouraged, as indicated by the hadith, \"Recite Yasin for your dying ones.\" This is interpreted to mean those on the verge of death.", + "attributes": [ + { + "name": "tldr", + "value": "Reciting Surah Yasin is recommended for those near death." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "I learned that reciting Surah Yasin for those nearing death is recommended to provide spiritual comfort, based on traditional Islamic texts." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text emphasizes hastening a funeral, for example, the hadith stating not to delay prayer, a funeral, or marriage when the conditions are met. This is underscored by the instruction to not delay the burial unless there's uncertainty about the death.", + "attributes": [ + { + "name": "tldr", + "value": "Funerals should be hastened unless life is still possible." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "I learned that in Islamic teachings, promptly conducting funerals is important, although care must be taken if there's doubt the person may still be alive." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad (ﷺ) refrained from performing funeral prayers for a deceased person who had outstanding debts until a companion pledged to settle them. This is supported by a well-known hadith.", + "attributes": [ + { + "name": "tldr", + "value": "Debt should be settled after death, as exemplified by the Prophet’s actions." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The importance of settling debts is highlighted by the Prophet’s refusal to pray for a deceased with unpaid debts until they were settled." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of covering the deceased, known as 'Tesjiya,' is derived from the companions covering the Prophet (ﷺ) with a garment. This practice was also customary during his life.", + "attributes": [ + { + "name": "tldr", + "value": "Covering the deceased is aligned with the custom from the Prophet's time." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Covering the deceased with a garment is a tradition observed by the companions of the Prophet (ﷺ), reflecting a customary practice." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Kissing the deceased is permissible, as illustrated by the Prophet (ﷺ) kissing the body of Uthman ibn Maz'un.", + "attributes": [ + { + "name": "tldr", + "value": "Kissing the deceased is allowed, following the Prophet’s example." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet’s action of kissing Uthman ibn Maz'un after his death indicates the permissibility of this practice." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "A dying person should maintain a positive expectation of God’s mercy. Numerous hadiths suggest that hope in God should accompany fear of one's sins. One such hadith emphasizes that these feelings coexist in a person’s heart at death, granting them entry into Paradise.", + "attributes": [ + { + "name": "tldr", + "value": "Maintain hope and repentance towards God, especially when near death." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Dying with positive expectations of God reflects Islamic teachings on hope and repentance; having both hope in God's mercy and fear of sins is encouraged." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that in Islam, it is obligatory to return any owed items or debts to their rightful owners, whether they are loans, trusts, or something taken wrongfully. If immediate return is not feasible, a detailed will is the minimum requirement. This has been emphasized in authentic Hadiths, which state that a person should not sleep without their will being prepared.", + "attributes": [ + { + "name": "tldr", + "value": "Returning possessions or debts is obligatory in Islam; if delayed, a will is necessary." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Returning possessions or debts to rightful owners is obligatory; if immediate return is not possible, one must at least have a detailed will. This is supported by authentic Hadiths stating that one should not sleep without a will ready." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islam, it is a communal obligation (fard kifayah) for the living to wash the deceased Muslim. The closest relative, if capable and from the same gender, should perform the washing, but either spouse can wash the other. This washing should be done three, five, or more times using water and lotus leaves, with camphor added to the water in the final wash. However, martyrs are exempt from being washed. This practice is based on the consensus reported by Al-Mahdi and An-Nawawi, and supported by hadiths such as the Prophet Muhammad's instruction to wash the man who was killed by his camel and to wash his daughter Zainab.", + "attributes": [ + { + "name": "tldr", + "value": "Washing a deceased Muslim is a communal obligation, ideally performed by close relatives of the same gender, with specific guidelines followed." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "It is a communal obligation to wash a deceased Muslim. Ideally, a close relative of the same gender performs the washing, using a specific ritual process. Martyrs are exempt from this." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The preference for a relative to wash the deceased is linked to the emotional connection and thorough care inherently provided by loved ones. Though the specific hadith used to encourage this isn't strong, the emotional bond and the trust in the relative's ability are seen as significant factors.", + "attributes": [ + { + "name": "tldr", + "value": "Close relatives' involvement in washing is preferred due to emotional ties, ensuring care and familiarity with the process." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Relatives are preferred to wash their deceased family members, as they provide a more personal and caring touch. This preference is supported despite the lack of a strong hadith because of the emotional and caring nature of relatives." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text describes how Aisha recounted an instance where the Prophet Muhammad ﷺ suggested he would take care of her after her death, showing that one spouse is often seen as having the right to care for the deceased partner. This tradition is supported by narrations from Ahmad, Ibn Majah, and others.", + "attributes": [ + { + "name": "tldr", + "value": "A spouse has the right to wash and bury their deceased partner." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "In Islamic tradition, a spouse may have precedence in washing and burying their deceased partner, as illustrated by Prophet Muhammad's ﷺ statement to Aisha." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text implies that washing the deceased should be done an odd number of times, such as three or five, using water and lotus leaves, based on the Prophet Muhammad's ﷺ instructions to those washing his daughter Zainab.", + "attributes": [ + { + "name": "tldr", + "value": "The deceased should be washed an odd number of times with water and lotus leaves." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Prophet Muhammad ﷺ advised washing the dead an odd number of times with water and lotus leaves, as instructed for his daughter Zainab." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text states that martyrs are not washed after death, as evidenced by the practice of not washing the martyrs of the Battle of Uhud, a practice supported by the majority of Islamic scholars.", + "attributes": [ + { + "name": "tldr", + "value": "Martyrs are not washed after death in Islamic tradition." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic tradition holds that martyrs, like those in the Battle of Uhud, are not washed before burial, a position upheld by the majority of scholars." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islam, it is obligatory to shroud a deceased person even if they do not own anything other than the shroud itself. This is based on the actions of the Prophet Muhammad ﷺ, who ensured that a companion, Mus'ab ibn Umair, was shrouded in a single available garment.", + "attributes": [ + { + "name": "tldr", + "value": "A deceased person must be shrouded even if they have no other possessions." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet ﷺ instructed that a deceased person be shrouded adequately even with minimal clothing available, demonstrating the importance of this rite." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It is permissible to add more garments to the shroud if affordable, without being extravagant. This is illustrated by the Prophet Muhammad ﷺ, who wrapped his daughter in several layers and himself was shrouded in three clean white garments.", + "attributes": [ + { + "name": "tldr", + "value": "More shrouding garments can be added if affordable, as long as there is no extravagance." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet ﷺ's example shows flexibility in the shrouding practice, permitting additional garments if available and appropriate." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The preferred color for shrouding in Islam is white, as the Prophet Muhammad ﷺ stated that white clothing is the best and should be used for shrouding the deceased.", + "attributes": [ + { + "name": "tldr", + "value": "White is recommended for shrouding as it is considered the best clothing." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The preference for white clothing in shrouding remains aligned with the notion of purity and simplicity, as advised by the Prophet ﷺ." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad (peace be upon him) instructed that martyrs should be buried in the clothes they were killed in, with their blood still on them. This practice was exemplified when he ordered the removal of armor and burial of the Uhud martyrs in their clothes.", + "attributes": [ + { + "name": "tldr", + "value": "Martyrs are to be buried in their bloodied clothes." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The guidance for burying martyrs in their clothes is based on Prophet Muhammad's instructions during the Battle of Uhud." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The hadith from Jaber states that a deceased person's body and shroud should be perfumed three times. This reflects the importance of honoring the dead by attending to their body with care and fragrance.", + "attributes": [ + { + "name": "tldr", + "value": "Perfume should be used on the deceased's body and shroud." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Fragrancing the deceased is part of honoring them, as instructed by Prophet Muhammad." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is an exception for perfuming the body of a person who dies while in a state of ihram (sacred state during pilgrimage). They should not be perfumed because they will be resurrected reciting the talbiyah.", + "attributes": [ + { + "name": "tldr", + "value": "Pilgrims in ihram should not be perfumed after death." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The restriction on perfuming anybody in ihram highlights the sacredness of their state, resonating with their resurrection reciting pilgrimage prayers." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The funeral prayer, known as صلاة الجنازة, is mandatory in Islam for the deceased. The imam stands at the head of a male or the middle of a female, and performs four or five takbirs. After the first takbir, Al-Fatiha and a surah are recited, followed by traditional supplications. The prayer is not offered for those who committed suicide, traitors, non-believers, or martyrs. It can be performed over the grave or for an absent person.", + "attributes": [ + { + "name": "tldr", + "value": "Funeral prayer in Islam involves specific rituals and is not performed for martyrs, suicides, or non-Muslims." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The funeral prayer is an obligatory act of worship that involves specific guidelines, including the exclusion of certain categories of deceased." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "Performing the prayer for the deceased is a communal obligation derived from the Prophet Muhammad’s practices. It is known as a 'fard kifaayah,' implying that if a sufficient number of people perform it, the obligation is lifted from the community. If not, the community is sinful.", + "attributes": [ + { + "name": "tldr", + "value": "Funeral prayer is a communal obligation, relieving the community if performed adequately." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The community bears responsibility for the funeral prayer unless a sufficient group fulfills it." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It is recorded in hadith that the Prophet Muhammad was not informed about some funerals during his lifetime, highlighted by the incident involving a black woman who used to clean the mosque. The Prophet expressed a desire to have been notified to perform her funeral prayer.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet valued the act of funeral prayer and desired to participate when possible." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Prophet Muhammad emphasized the importance of being informed about funeral prayers to participate personally." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of the Imam standing near the head of a man and at the middle of a woman during funeral prayers is based on Sunnah. Anas ibn Malik reported that the Prophet Muhammad ﷺ performed funeral prayers by standing at the head of a deceased man and at the middle of a deceased woman. This practice is documented in several Hadith collections such as those by Ahmad, Abu Dawood, Tirmidhi, and Ibn Majah.", + "attributes": [ + { + "name": "tldr", + "value": "Imam stands at the head for men and the middle for women during funeral prayers as per Sunnah." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The practice of the Imam's position during funeral prayers is based on Hadith." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is historical evidence supporting both four and five Takbirs during funeral prayers. While most scholars agree on four Takbirs based on multiple Sahih Hadiths, there is also support for five Takbirs from narrations such as that by Zaid ibn Arqam, who noted that the Prophet ﷺ sometimes used five. This demonstrates variance in practice based on the Sunnah.", + "attributes": [ + { + "name": "tldr", + "value": "Both four and five Takbirs have historical support in funeral prayers." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The number of Takbirs during funeral prayers varies, with evidence for both four and five." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The debate regarding the number of Takbirs reflects broader differences in Islamic jurisprudence. Early scholars and Sahaba had variances in practice, but consensus eventually settled on four Takbirs, viewed as the norm by mainstream scholars, whereas anything beyond this is seen as anomalous.", + "attributes": [ + { + "name": "tldr", + "value": "The consensus is four Takbirs, while more is considered unusual." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Scholarly consensus favors four Takbirs, although early practice included more." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There's a historical disagreement on the number of takbirs (Allahu Akbar) said over a deceased during the funeral prayer, rooted in the practices of the Prophet Muhammad ﷺ and continued among the companions.", + "attributes": [ + { + "name": "tldr", + "value": "The number of takbirs in funeral prayer is historically debated." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "There was a variance in the number of takbirs—four, five, six, even seven—as practiced by Prophet Muhammad ﷺ and some companions, thus there's no definitive single practice." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of reciting the opening chapter of the Quran, Al-Fatiha, silently after the first takbir in the funeral prayer is substantiated by hadiths from sources like Bukhari and Nasa'i.", + "attributes": [ + { + "name": "tldr", + "value": "Reciting Al-Fatiha silently after the first takbir in a funeral prayer is a sunnah (prophetic tradition)." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Reciting Al-Fatiha secretly after the first takbir is mentioned as a practice of the Prophet, considered a sunnah, and has authoritative support from reliable collections like those of Bukhari and Nasa'i." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The supplication made during funeral prayers includes comprehensive prayers for the deceased, irrespective of their age or presence.", + "attributes": [ + { + "name": "tldr", + "value": "Funeral prayer supplications cover diverse blessings for the deceased." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "A common supplication during funeral prayers asks for forgiveness and blessings for all believers—living or dead, present or absent, young or old. This is a practice traced back to the Prophet Muhammad ﷺ." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad (Peace Be Upon Him) prayed for forgiveness and mercy upon the deceased, asking for their sins to be cleansed as a white garment is cleaned of dirt. This highlights the importance of praying for the deceased in Islam, ensuring their sins are forgiven and their afterlife is eased.", + "attributes": [ + { + "name": "tldr", + "value": "Prayers for the deceased emphasize mercy, forgiveness, and purity from sins." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad (PBUH) provided a beautiful supplication for the deceased, asking for their forgiveness and cleansing from sins." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It is noted that the Prophet Muhammad (PBUH) did not pray over those who committed acts against Islamic teachings, such as stealing from war spoils or committing suicide. This underscores the significance of adherence to faith and morality in life.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet didn't pray over those who violated core Islamic values, stressing importance of integrity." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Prayer exclusion for those like thieves or those who committed suicide stresses moral adherence in Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Qur'an and Hadith affirm that the Prophet did not pray over non-Muslims, reinforcing the idea that Islamic funeral rites are specifically for Muslims.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic funeral rites are specific to Muslims; the Prophet didn't pray over non-Muslims." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Prophet did not perform Islamic funeral prayers for non-Muslims, as supported by the Qur'an and Hadith." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There is a discussion around whether prayers should be offered for martyrs, as various Hadiths differ on this practice. The scholarly debate reflects the dynamic nature of Islamic jurisprudence in interpreting such issues.", + "attributes": [ + { + "name": "tldr", + "value": "Debate exists about praying for martyrs, showing diversity in Islamic legal thought." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Scholars have different opinions on praying for martyrs, showcasing interpretation diversity within Islamic law." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of offering prayers at the gravesite, even for those who passed long ago or were absent, is validated by instances where the Prophet prayed over graves.", + "attributes": [ + { + "name": "tldr", + "value": "Praying at graves for the deceased is validated by the Prophet's actions." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Prophet Muhammad (PBUH) performed prayers at graves, indicating validity of such actions for the deceased." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The document mentions that the Prophet Muhammad (peace be upon him) prayed for the Negus (Najashi), the king of Abyssinia, along with his companions. This event is recorded in several Hadith collections, including those by Tirmidhi and in the Sahihayn (the two most authentic Hadith collections: Sahih Bukhari and Sahih Muslim). The Negus passed away in his land, Abyssinia, and the Prophet performed the funeral prayer for him in Medina.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet prayed for the Negus in absentia after he passed away in Abyssinia." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad (peace be upon him) prayed in absentia for the Negus, who died in Abyssinia, and this incident is well-documented in Islamic Hadith literature." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The text highlights the discussion within Islamic jurisprudence regarding the permissibility of performing funeral prayers for someone who has died in a different location, known as 'Salat al-Ghaib' (prayer in absentia). It implies that those who oppose it have not provided substantial evidence against it and that the practice has precedent from the Prophet's actions.", + "attributes": [ + { + "name": "tldr", + "value": "The document discusses the debate about praying in absentia and suggests the opponents lack strong evidence." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "There is a debate in Islamic law about the permissibility of praying in absentia, and the text suggests the opponents do not have strong evidence." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of walking quickly with a funeral is emphasized in Islamic tradition. It reflects following the example of the Prophet Muhammad ﷺ, who encouraged hastening with funerals to bring the deceased to goodness, or to remove evil from amongst the living. Supporting traditions from Abu Bakra, Abu Huraira, and others illustrate the Prophet's practice of walking briskly during funerals, citing both general custom and specific instances, such as the funeral of Saad bin Muadh.", + "attributes": [ + { + "name": "tldr", + "value": "Walking quickly with a funeral is a recommended practice in Islam." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The Prophet ﷺ recommended haste in funeral processions for the benefit of both the deceased and the living." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that in Islamic tradition, following a funeral procession at a faster pace is not against the tradition as the term 'khabab' refers to a type of brisk pace, which is considered permissible.", + "attributes": [ + { + "name": "tldr", + "value": "Walking briskly in a funeral procession is permissible in Islamic tradition." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The term 'khabab' refers to a brisk but permissible pace in funeral processions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It seems clear from the Prophet Muhammad's tradition that walking with a funeral procession is Sunnah, as shown in various hadiths indicating the Prophet and his companions would accompany the procession.", + "attributes": [ + { + "name": "tldr", + "value": "Walking with a funeral procession is a Sunnah practice in Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Prophet Muhammad and his companions would walk with funeral processions, highlighting its importance as Sunnah." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There is a difference of opinion regarding whether it is better to walk in front of or behind a funeral procession. Some scholars advocate for walking in front, while others suggest walking behind is preferred. However, the consensus is that both are acceptable.", + "attributes": [ + { + "name": "tldr", + "value": "Whether to walk in front of or behind a funeral procession is open to interpretation, but both are considered valid." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Scholars differ on the preferred position in a funeral procession, but both walking in front and behind are valid." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad (ﷺ) discouraged riding animals during funerals to respect the angels who walk. He expressed this view when companions were riding while accompanying a funeral procession, preferring to walk as the angels did.", + "attributes": [ + { + "name": "tldr", + "value": "Riding during funerals is discouraged to respect angels who walk." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Riding during funeral processions is discouraged to maintain humility and respect for angels who accompany on foot." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Announcing a death (nayi) is considered forbidden in Islam, as referenced by Hadiths where the Prophet Muhammad (ﷺ) prohibited this practice due to its resemblance to pre-Islamic (jahiliyyah) customs.", + "attributes": [ + { + "name": "tldr", + "value": "Announcing deaths is forbidden and seen as a jahiliyyah practice." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Announcing a death in a manner similar to pre-Islamic traditions is not permissible." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Excessive mourning or wailing over the dead, known as nīyāḥah, is prohibited as it can cause punishment for the deceased in the afterlife. This is supported by multiple Hadiths from trusted sources.", + "attributes": [ + { + "name": "tldr", + "value": "Excessive mourning leads to possible punishment for the deceased." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Excessive wailing over the deceased is a prohibited act, which can harm the soul of the deceased in the hereafter." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of following a funeral procession with fire, tearing garments, and wailing is prohibited in Islam. These were acts from pre-Islamic ignorance (Jahiliyyah). The Prophet Muhammad (ﷺ) disapproved of such practices as highlighted in a hadith reported by Ibn Masud and Abu Musa.", + "attributes": [ + { + "name": "tldr", + "value": "Acts of mourning from pre-Islamic ignorance are prohibited in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Prohibition of pre-Islamic mourning practices." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The tradition of standing up for a passing funeral procession is mentioned in several hadiths. Initially instructed by the Prophet (ﷺ), this practice was later changed, allowing people to sit after the procession passed or was placed on the ground.", + "attributes": [ + { + "name": "tldr", + "value": "Initial requirement to stand for a funeral procession was later changed." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Standing for funeral processions was a practice initially taught and later modified by the Prophet (ﷺ)." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Islamic burial practices emphasize the importance of burying the deceased in a manner that prevents disturbances from animals and natural elements. This includes specific burial methods such as using the 'luhd' or 'dharib'.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic tradition requires burying the dead in a manner that protects the body from animals and natural disturbances." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Burying the deceased in a protected manner is a fundamental Islamic practice, and certain methods like 'luhd' and 'dharib' are permitted." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The preference for 'luhd', suggested by some scholars based on hadiths, shows a nuanced view on burial practices, highlighting both options but preferring 'luhd' due to prophetic tradition.", + "attributes": [ + { + "name": "tldr", + "value": "'Luhd' is preferred over 'dharib' due to Prophetic tradition." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Many scholars prefer the 'luhd' method for burial due to its mention in hadiths, although both methods are considered permissible." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Visiting graves is sanctioned in Islam, with specific etiquette such as facing the qiblah, and there are prohibitions against transforming graves into places of worship.", + "attributes": [ + { + "name": "tldr", + "value": "Visiting graves is allowed with certain etiquettes, and graves shouldn't be treated as worship sites." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Islamic tradition permits visiting graves, but emphasizes facing the qiblah and prohibits making graves into mosques." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of entering the deceased into the grave from the rear side is based on hadith narrations, showing the careful attention to method in Islamic burial rites.", + "attributes": [ + { + "name": "tldr", + "value": "Entering the deceased from the rear during burial is a recommended practice." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "There is a specific protocol for placing the body into the grave, including entering from the rear, as derived from hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that positioning the body on the right side facing the Qibla during burial is a practice with no known disagreement among scholars. This suggests a consensus on its significance and alignment with tradition.", + "attributes": [ + { + "name": "tldr", + "value": "The deceased should be placed on their right side facing the Qibla." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Positioning the body on the right side facing the Qibla is universally accepted." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It is Sunnah to throw soil three times on the grave from the head side, as mentioned in a hadith by Abu Huraira, which is regarded as authentically transmitted.", + "attributes": [ + { + "name": "tldr", + "value": "Throwing soil on the grave three times from the head side is Sunnah." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Throwing soil three times on the grave is a recommended practice." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The grave should not be raised more than a handspan above the ground, as this is supported by hadiths instructing simplicity in grave construction and discouraging elevation beyond necessity.", + "attributes": [ + { + "name": "tldr", + "value": "Graves should not be elevated more than a handspan." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Simplicity in grave elevation is emphasized in Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Visiting graves is recommended as a reminder of the afterlife, and this practice was permitted even though initially prohibited, indicating its spiritual benefit.", + "attributes": [ + { + "name": "tldr", + "value": "Visiting graves is encouraged as a reminder of the afterlife." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Visiting graves serves as a spiritual reminder of mortality." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "According to Islamic texts, there are differing opinions on whether women should visit graves. Some scholars interpret the permission for women to visit graves based on specific narrations from Hadith, while others emphasize the traditional prohibition due to potential inappropriate actions like wailing. The reconciliation of these views suggests that women are allowed to visit graves if they avoid prohibited practices.", + "attributes": [ + { + "name": "tldr", + "value": "Women may visit graves if they avoid inappropriate actions, with some scholars reconciling different hadiths on the matter." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The text discusses contradictory interpretations regarding women visiting graves in Islam, emphasizing adherence to appropriate conduct." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The correct posture when visiting graves includes facing the qibla, as practiced by the Prophet Muhammad (ﷺ). This is supported by Hadith where the Prophet sat facing the qibla during a janazah (funeral).", + "attributes": [ + { + "name": "tldr", + "value": "Facing the qibla is recommended when visiting graves, as practiced by the Prophet Muhammad (ﷺ)." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "It is recommended to face the qibla when visiting graves, following the Prophet's practice." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Islam strictly prohibits transforming graves into places of worship or mosques. This is supported by multiple hadiths, including condemnation of Jews who made the graves of their prophets as places of worship.", + "attributes": [ + { + "name": "tldr", + "value": "Using graves as places of worship is prohibited in Islam, supported by several hadiths." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Transforming graves into places of worship is forbidden in Islam, which is emphasized by various hadiths condemning such practices." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the prohibition in Islam against embellishing or illuminating graves. This is supported by a hadith attributed to the Prophet Muhammad (ﷺ), which curses those who visit graves, build structures over them, or illuminate them with lamps. The reference is serious, with multiple Islamic scholars like Ahmad, Abu Dawood, Nasa'i, and Tirmidhi acknowledging its presence but noting the contentious nature of its chain of transmission.", + "attributes": [ + { + "name": "tldr", + "value": "Embellishing and illuminating graves is prohibited in Islam with references to hadiths." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The act of adorning or lighting graves is not permitted as indicated by various hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Sitting on graves is regarded as highly disrespectful in Islam. The Prophet Muhammad (ﷺ) compared it to sitting on burning coals. This illustrates the level of disrespect and harm associated with such an action.", + "attributes": [ + { + "name": "tldr", + "value": "Sitting on graves is prohibited due to its disrespectfulness." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Sitting on graves is equated to sitting on burning coals, underscoring its prohibition." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The prohibition of insulting the dead is emphasized in Islam. The Prophet Muhammad (ﷺ) instructed not to curse the dead because they have reached their deeds' consequences, and doing so can hurt the living relatives.", + "attributes": [ + { + "name": "tldr", + "value": "Insulting the dead is forbidden as it causes unnecessary harm to the living." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Insulting the deceased is discouraged to avoid harming the living and because the dead have met their deeds' outcomes." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Islam encourages offering condolences to those who are bereaved, promising a reward for comforting someone in grief, akin to sharing in their suffering.", + "attributes": [ + { + "name": "tldr", + "value": "Offering condolences is encouraged and rewarded in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Offering condolences is a virtuous act that carries rewards as per Islamic teachings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned from this text that the Prophet Muhammad (ﷺ) taught the words of condolence that should be used, emphasizing patience and acknowledgment of God's control over life and death. Specifically, when informed about a child near death, he instructed to convey that whatever God takes or gives belongs to Him and everything is with a predestined term. This indicates the importance placed on accepting divine will and exercising patience in times of loss.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad (ﷺ) guided on using specific words for condolences, emphasizing patience and divine will." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The standard for condolence is set by the Prophet (ﷺ) to reflect acceptance of God's will." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I observed that it is a recommended practice to prepare and offer food to the family of the deceased. This tradition is supported by the Hadith where the Prophet (ﷺ) instructed people to make food for the family of Ja'far after his passing, acknowledging they would be preoccupied with their grief. This custom serves as a practical support for bereaved families during their time of need.", + "attributes": [ + { + "name": "tldr", + "value": "Preparing food for the deceased's family is a recommended practice in Islam to support them in grief." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Offering food to the bereaved family is a traditional Islamic practice encouraged by the Prophet (ﷺ)." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Zakat is a religious obligation and a pillar of Islam. It is only obligatory on wealth specified by Islamic law, such as camels, cows, and sheep.", + "attributes": [ + { + "name": "tldr", + "value": "Zakat is obligatory only on certain types of livestock and specified wealth." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Zakat is a fundamental part of Islam and is only mandatory for certain types of wealth, specifically those outlined by Islamic law." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "There seems to be a misunderstanding or expansion among scholars about which wealth requires zakat, as the Prophet Muhammad ﷺ specified that not all wealth is subject to it.", + "attributes": [ + { + "name": "tldr", + "value": "Some scholars might overextend zakat obligations beyond what is specified." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Some scholars have extended the obligation of zakat to more types of wealth than what Islamic law, as specified by the Prophet ﷺ, outlines." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "It’s important to adhere to the specific types of wealth that are subject to zakat as clearly detailed in Islamic teaching, avoiding unwarranted extensions.", + "attributes": [ + { + "name": "tldr", + "value": "Zakat should be applied strictly according to Islamic teachings." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "To follow Islamic guidelines correctly, zakat should only apply to those types of wealth clearly identified by religious texts, avoiding expansions not supported by the Prophet's teachings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic law, zakat is not obligatory on those who are not religiously accountable (mukallaf), such as minors and those without mental capacity. Any claim that it is obligatory for them lacks valid evidence from Islamic texts.", + "attributes": [ + { + "name": "tldr", + "value": "Zakat is obligatory only on accountable individuals." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Zakat, a pillar of Islam, is not required for non-accountable persons like minors. Arguments for its obligation on such individuals lack evidence from Islamic texts." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "There is a debate among scholars regarding whether zakat should be taken from the assets of non-accountable individuals, such as orphans. Some hold the view that zakat should be managed for minors' assets, while others oppose this, emphasizing the lack of obligation.", + "attributes": [ + { + "name": "tldr", + "value": "Scholars differ on zakat obligations for minors' assets." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "While some scholars suggest managing zakat for minors' assets, others argue against it due to the lack of obligation shown in Islamic teachings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The general Islamic principle is that financial transactions among believers should be consensual and based on willingness, except where Sharia mandates otherwise like in zakat or compensation payments.", + "attributes": [ + { + "name": "tldr", + "value": "Financial dealing in Islam requires consent unless mandated by Sharia." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Islamic financial transactions are consensual unless Sharia, like in the case of zakat, dictates otherwise." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I've learned that God did not obligate guardians to pay zakat from the wealth of orphans or the mentally incapacitated. There are stern reminders in the texts regarding the treatment of orphans' wealth, emphasizing the gravity of mishandling it.", + "attributes": [ + { + "name": "tldr", + "value": "God doesn't obligate zakat on wealth of orphans and mentally incapacitated." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "God did not obligate guardians to take zakat from orphans' wealth; serious warnings are in place regarding its mismanagement." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "From this passage, I understand that zakat is not required on animals other than the three specified types. This is because the divine teachings did not extend the obligation beyond these specific animals.", + "attributes": [ + { + "name": "tldr", + "value": "Zakat is only required on three specified types of animals." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Zakat is specified only for three types of animals and not beyond, as per divine instruction." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The mention of God's right regarding horses is interpreted in the context of jihad, suggesting that their significance lies in their use for this purpose.", + "attributes": [ + { + "name": "tldr", + "value": "God's right regarding horses is linked to jihad." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The right of God on horses is interpreted to mean their use in jihad." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The zakat on camels is structured based on their quantity. For example, at five camels, one sheep is due, and this increases with the number of camels. Specific ages of camels become due at higher numbers, like a 'daughter of a year old' (Ibna Makhad) at twenty-five camels and a 'young male camel' (Ibna Labun) at thirty-six.", + "attributes": [ + { + "name": "tldr", + "value": "Zakat on camels varies with numbers, starting at five camels." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Islamic law prescribes specific zakat (charitable giving) for camels, starting from one sheep per five camels and changing at defined numbers." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "This system of zakat reflects the teachings of Prophet Muhammad (ﷺ) as documented by Abu Bakr and Anas. It highlights the structured approach Islam takes towards wealth distribution.", + "attributes": [ + { + "name": "tldr", + "value": "The zakat structure for camels is rooted in the Prophet's teachings." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The detailed system for determining camel zakat is based on the teachings of the Prophet Muhammad (ﷺ) and ensures a fair distribution." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The provision for substituting a camel type with monetary value or additional sheep if specific ages of camels aren't available shows a pragmatic approach to Islamic law, allowing for flexibility when exact requirements cannot be met.", + "attributes": [ + { + "name": "tldr", + "value": "Flexibility in zakat through substitutes reflects pragmatic Islamic law." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "If a specific age of camel is not available for zakat, alternatives are allowed, demonstrating the practicality in Islamic legal rulings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the rulings related to Zakat, specifically dealing with cases involving camels of different ages and the provision of additional compensation either in sheep or currency if the exact age is not available. It references multiple Islamic scholars and hadith compilers like Ahmad, al-Nasai, Abu Dawood, and Bukhari, indicating the strong authenticity and practical implementation of these rulings by early caliphs like Abu Bakr and Umar in the presence of other scholars.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic guidelines for Zakat on camels, authenticated by multiple scholars, emphasize practical implementation by early caliphs." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The page presents detailed rules for calculating Zakat involving camels, referencing classical Islamic sources and practices by early Muslim leaders." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Zakat must be given on cattle, specifically with different requirements for 30 and 40 cows. At thirty cows, the zakat is a 'tabi' (a one-year-old cow), and at forty, it is a 'musinnah' (a two-year-old cow).", + "attributes": [ + { + "name": "tldr", + "value": "Zakat on cattle varies with number; a one-year-old cow for thirty cows and a two-year-old for forty." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "From an Islamic perspective, this specifies the type and age of cattle required as zakat on certain quantities, reflecting an organized method of almsgiving." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "This ruling is supported by a hadith where the Prophet Muhammad (peace be upon him) sent Mu'adh ibn Jabal to Yemen to collect zakat, indicating the established practice of zakat collection during his time.", + "attributes": [ + { + "name": "tldr", + "value": "Zakat collection follows established practices from Prophet Muhammad's time." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The historical practice of sending representatives like Mu'adh ibn Jabal underscores the institutionalization of zakat in Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text outlines the rules for calculating Zakat on cattle, specifically cows. For every thirty cows, a young male or female calf is taken as Zakat, and for every forty, a more mature cow (Musinnah) is taken. If the number of cows exceeds forty, there is no additional Zakat due on the extra cows until they reach seventy, where a calf and a mature cow are due, and this pattern continues. Ibn Abdul Barr states in his book 'Al-Istidhkar' that there is consensus among scholars regarding these rules, citing the Hadith of Muadh as the agreed standard for Zakat on cows.", + "attributes": [ + { + "name": "tldr", + "value": "Zakat on cows is specified by Islamic law with a consensus among scholars." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The rules for Zakat on cattle are agreed among scholars based on the Hadith of Muadh." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It's obligatory to give Zakat on sheep starting with one sheep for every forty, then two sheep for every one hundred and twenty-one, and three sheep up to three hundred one. This is based on the hadiths of Anas and Ibn Umar, and there is consensus on this.", + "attributes": [ + { + "name": "tldr", + "value": "Zakat on sheep is determined by quantity, based on specific hadiths with agreed consensus." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Zakat on sheep involves specific requirements depending on their number, as detailed by hadiths with universal scholarly consensus within Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The specific details about Zakat on sheep demonstrate the Islamic emphasis on systematic charity and wealth distribution, ensuring the community's needs are met based on particular guidance from hadiths.", + "attributes": [ + { + "name": "tldr", + "value": "Zakat guidelines emphasize structured charity in Islam." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The structured approach to Zakat on sheep reflects Islamic principles of organized charity and wealth redistribution." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "From this text, I understood that in the context of Islamic law regarding charity, one should not combine separated cattle nor separate combined ones to avoid the obligation of paying zakat (charitable tax). This comes from the directive of the Prophet Muhammad (peace be upon him), as mentioned in the book of Abu Bakr (may Allah be pleased with him) and through reports from Ibn Umar.", + "attributes": [ + { + "name": "tldr", + "value": "Combining or separating livestock for evading zakat is prohibited in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic rulings prohibit combining or separating livestock to manipulate zakat obligations." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In a situation where three people each own forty sheep, if they do not combine their flocks, each must give one sheep as zakat. However, if they combine their flocks, only one sheep is required for all.", + "attributes": [ + { + "name": "tldr", + "value": "Combining flocks reduces zakat obligations to one sheep instead of one per owner." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Owners can reduce their zakat liabilities by combining their flocks." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "If two people have a combined flock of two hundred and one sheep, they would be required to give three sheep as zakat if not combined. By separating their flocks, each would only need to give one sheep.", + "attributes": [ + { + "name": "tldr", + "value": "Separating flocks can strategically reduce zakat obligations." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Strategically separating flocks can minimize zakat liabilities." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Mixed ownership of livestock, even if owned by different people, is treated as a single unit for zakat calculation if the animals are combined and reach the minimum threshold.", + "attributes": [ + { + "name": "tldr", + "value": "Mixed ownership counted as one unit for zakat if combined and reaching the threshold." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Co-owned livestock reaching a nisab is treated as one for zakat." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is no zakat obligation on livestock that does not meet the minimum threshold, and there is no zakat on the gaps between two stages of minimum due amounts, except for some differing views like that of Abu Hanifa.", + "attributes": [ + { + "name": "tldr", + "value": "No zakat on livestock below the minimum threshold or between stages, with some exceptions." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Zakat is not applicable below or between specific thresholds, with notable exceptions in some schools of thought." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It is not permissible to give or take defective animals as zakat; only animals of moderate quality should be used for this purpose.", + "attributes": [ + { + "name": "tldr", + "value": "Defective animals cannot be taken as zakat; only quality ones are permissible." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Zakat must not involve defective livestock; moderate quality is required." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the criteria for animals that cannot be considered for charity in Islamic teachings. Specifically, animals with defects, such as the old one that has lost its teeth or one-eyed ones, are not to be given as charity.", + "attributes": [ + { + "name": "tldr", + "value": "Animals with defects should not be given as charity in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Defective animals, like those that are one-eyed or toothless, are not suitable for charity offerings as they are considered deficient by those knowledgeable in livestock." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text also specifies that certain livestock, like the 'derna' or scabrous animal, are exempt from being given in charity.", + "attributes": [ + { + "name": "tldr", + "value": "Scabrous animals are exempt from charity offerings." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The text mentions the 'derna', which refers to a scabrous animal, indicating that such animals should not be given in charity due to their condition." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Animals that are particularly valuable to the owner, such as the breeding male livestock, are also not included in charity, as they serve an essential purpose for the owner.", + "attributes": [ + { + "name": "tldr", + "value": "Breeding males are not for charity due to their importance." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The male livestock used for breeding are not given in charity because they have a critical role for the owner, and thus are kept by the owner." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is a consensus in Islamic jurisprudence on the obligation of zakat for gold and silver when specific conditions are met. Zakat is due when a lunar year passes and the minimum amount (nisaab) is reached, which is twenty dinars for gold and two hundred dirhams for silver.", + "attributes": [ + { + "name": "tldr", + "value": "Zakat is obligatory for gold and silver if the conditions of time and amount are met." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The obligation of zakat on gold and silver is well-established if the minimum amounts and one-year period are satisfied." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Prophet Muhammad ﷺ exempted horses and slaves from zakat but mandated it for silver. Specifically, for every forty dirhams, one dirham is due, provided it reaches two hundred dirhams. Below this threshold, no zakat is necessary.", + "attributes": [ + { + "name": "tldr", + "value": "Zakat is due on silver, but not on horses or slaves." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The specific amounts for zakat on silver are defined, and the exemption of certain items like horses and slaves is explicitly mentioned." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In multiple narrations, there's consistency in the threshold amounts for zakat involving gold, silver, and other goods such as camels and dates. These narrations are authenticated by various Islamic scholars.", + "attributes": [ + { + "name": "tldr", + "value": "Hadiths confirm zakat thresholds for gold, silver, camels, and dates." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The consensus on zakat thresholds is supported by authentic hadiths, reflecting the consistency in Islamic teachings regarding financial duties." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The nisab (minimum amount required before Zakat is obligatory) for silver is set at two hundred dirhams, with only Ibn Habib Al-Andalusi differing in opinion. This is because the five ounces mentioned in Hadith equate to two hundred dirhams, as each ounce weighs forty dirhams. The majority of scholars agree that the nisab for gold is twenty dinars, despite differing reports from Hassan and Tawus, which are considered invalid. Additionally, the consensus is to consider the lunar year (ḥawl) when calculating Zakat.", + "attributes": [ + { + "name": "tldr", + "value": "The nisab for silver is 200 dirhams and for gold is 20 dinars, with a consensus to consider a lunar year for Zakat calculations." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Nisab for silver and gold and the consideration of the lunar year for Zakat." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Scholars like Ibn Abbas, Ibn Masud, Dawud, Al-Sadiq, and Al-Baqir argue that if a person acquires a nisab amount, Zakat should be paid immediately, highlighting the obligation's urgency. This opinion overlooks the condition of the passing lunar year.", + "attributes": [ + { + "name": "tldr", + "value": "Immediate Zakat is required upon acquiring nisab according to some scholars, disregarding the lunar year condition." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Immediate obligation of Zakat upon acquiring nisab." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Zakat is not obligatory on gemstones like pearls, rubies, emeralds, diamonds, and coral due to the absence of any authentic evidence supporting this obligation, and the principle of original exemption is maintained.", + "attributes": [ + { + "name": "tldr", + "value": "Zakat is not required on jewelry due to lack of evidence and original exemption principle." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Lack of Zakat requirement for gemstones." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Zakat is not mandatory on trade goods in the absence of clear evidence from the time of the Prophet ﷺ, despite commerce being prevalent.", + "attributes": [ + { + "name": "tldr", + "value": "Trade goods are exempt from Zakat due to lack of evidence from the Prophet's time." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Trade goods are not subject to Zakat requirements." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The narration from Abu Dawud, Dar Qutni, and Bazzar about the Prophet ﷺ instructing Zakat on goods for sale is considered weak due to an unreliable chain of transmission, as noted by Ibn Hajar.", + "attributes": [ + { + "name": "tldr", + "value": "A narration about Zakat on sale goods is weak due to an unreliable chain of transmission." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Weakness in the narration about Zakat on goods for sale due to an unreliable chain." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The narration about Zakat on camels, sheep, and textiles is considered weak as well, with different interpretations of the text, and will not suffice as a basis for religious rulings, especially in prevalent obligations.", + "attributes": [ + { + "name": "tldr", + "value": "Narration on Zakat for animals and textiles is weak and insufficient for legal rulings." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The hadith on Zakat for livestock and textiles is not reliable for legal rulings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The text discusses the complexity of relying on weak chains of narration in Islamic jurisprudence. It highlights the consideration that even if a narration is deemed authentic by some, other scholars might disagree based on the overall strength of evidence and historical context.", + "attributes": [ + { + "name": "tldr", + "value": "Relying on weak hadith chains can lead to disagreements among scholars." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Understanding hadith reliability is crucial in Islamic legal judgments, as scholars often debate the strength and validity of narrations." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is a discussion about the obligation of zakat (almsgiving) on trade goods. Although many scholars agree on its requirement, some groups like the Zahiri school have differing opinions.", + "attributes": [ + { + "name": "tldr", + "value": "Zakat on trade goods is widely accepted, but not unanimously." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Despite a general consensus, there are different interpretations regarding zakat on trade goods within Islamic jurisprudence." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The text argues against the obligatory nature of zakat on personal items used for income generation, such as rented properties and animals. This viewpoint stems from the lack of definitive evidence.", + "attributes": [ + { + "name": "tldr", + "value": "Lack of evidence leads to the opinion against mandatory zakat on income-generating personal items." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "In Islamic law, the absence of strong evidence can lead to non-obligation in practices like zakat on certain properties." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text outlines specific crops and items on which zakat (Islamic almsgiving) is obligatory, specifically wheat, barley, corn, dates, and raisins. If these crops are irrigated naturally, a tenth of the produce is due as zakat; if they are irrigated by means that require additional effort (e.g., irrigation systems), then only half of a tenth is due. The minimum threshold (nisab) for these items is five wasq (a traditional measure), approximately equivalent to about 653 kg. Other items, like vegetables, are exempt.", + "attributes": [ + { + "name": "tldr", + "value": "Zakat is obligatory on wheat, barley, corn, dates, and raisins, with specific conditions based on irrigation type and a minimum threshold." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Zakat on crops is specifically defined in terms of type, irrigation, and minimum quantity (nisab)." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Zakat is also due on honey. It is permissible to pay zakat in advance. It is the responsibility of the leader or ruler to ensure that the collected zakat is redistributed to the poor in their local area. If a person gives their zakat to the ruling authority, even if unjust, they are considered to have fulfilled their obligation.", + "attributes": [ + { + "name": "tldr", + "value": "Zakat is obligatory on honey as well, and its distribution to the local poor is the ruler’s responsibility." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The authority has a role in ensuring zakat reaches the needy, and paying in advance is allowed." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The basis for these rulings comes from hadiths, which are sayings and practices of Prophet Muhammad ﷺ. Specifically, a hadith involving Abu Musa and Mu'adh when they were sent to Yemen, highlighting that zakat should only be taken from certain crops, supports this directive.", + "attributes": [ + { + "name": "tldr", + "value": "Hadiths from the Prophet Muhammad ﷺ establish the obligation of zakat on specific crops." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Specific hadiths outline zakat obligations, limiting them to particular agricultural products." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The discussion focuses on whether zakat (a form of almsgiving in Islam) is required for vegetables, as various reports suggest that it is not obligatory. This view is supported by narrations from several companions of the Prophet Muhammad (﵁), including Umar, Ali, and Aisha (﵃).", + "attributes": [ + { + "name": "tldr", + "value": "Zakat is not required for vegetables according to several Islamic narrations." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Several hadiths and sayings of the companions suggest that zakat is not obligatory on vegetables." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "An example is given where Musa bin Talha was told by the Prophet Muhammad (﵁) that there is no zakat on specific crops like cucumbers, melons, pomegranates, and sugarcane. These crops are explicitly exempted from zakat, highlighting a distinction from other agricultural products.", + "attributes": [ + { + "name": "tldr", + "value": "No zakat on cucumbers, melons, pomegranates, and sugarcane per prophetic saying." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad stated that cucumbers, melons, pomegranates, and sugarcane are exempt from zakat." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The argument is made that these teachings serve as specific exemptions to general rules outlined in the Quran and Sunnah, clarifying that not all plants require zakat. This helps resolve potential contradictions between general and specific Islamic legal rulings.", + "attributes": [ + { + "name": "tldr", + "value": "Specific teachings on zakat exemptions clarify general Quranic rules." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "These hadiths act as specific clarifications to general Islamic rules on zakat, indicating exceptions for certain plants." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that in the teachings of Prophet Muhammad ﷺ, there is a distinction in the amount of zakat (charity) required for crops that are irrigated naturally by rain or rivers, as opposed to those irrigated by artificial means. A tenth is due for the former, while half a tenth is required for the latter.", + "attributes": [ + { + "name": "tldr", + "value": "Natural irrigation requires a higher zakat rate than artificial irrigation." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "There is a distinction in zakat obligations based on the irrigation method used for crops as taught by Prophet Muhammad ﷺ." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The nisab (minimum amount for zakat obligation) for crops is established as five wasqs, as evidenced by the hadith of Abu Saeed in Sahih al-Bukhari and Sahih Muslim. A wasq is equivalent to sixty sa'a.", + "attributes": [ + { + "name": "tldr", + "value": "The minimum nisab for zakat on crops is five wasqs." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The nisab for crops for zakat to be obligatory is five wasqs, each wasq being equivalent to sixty sa'a." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It is stated that no zakat is due on non-grain vegetables and similar items based on previous explanations in Islamic teachings.", + "attributes": [ + { + "name": "tldr", + "value": "No zakat is due on non-grain vegetables." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "No zakat is required on vegetables, aligning with previous Islamic rulings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is an obligation to pay zakat on honey at the rate of one-tenth, based on various hadiths from the Prophet Muhammad ﷺ, though these hadiths have varying degrees of reliability.", + "attributes": [ + { + "name": "tldr", + "value": "One-tenth zakat is due on honey, supported by multiple hadiths." + }, + { + "name": "confidence", + "value": "0.75" + }, + { + "name": "knowledge", + "value": "Zakat on honey is required at a rate of one-tenth, though the supporting hadiths have varied authenticity." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Prepaying zakat is permissible, as evidenced by a hadith where Abbas sought permission from the Prophet Muhammad ﷺ to advance his zakat payment.", + "attributes": [ + { + "name": "tldr", + "value": "Prepayment of zakat is allowed." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Prepaying zakat is permissible according to a hadith where Abbas received approval from Prophet Muhammad ﷺ." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad (ﷺ) once borrowed a charity from Abbas, indicating a system where financial help was extended even among the companions for the purpose of charity.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad borrowed charity from Abbas for two years." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad (ﷺ) borrowed from Abbas' charity fund, showcasing a practical approach to managing charity within the community." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "It's interesting that the system allowed for future obligations in charity, reflecting flexibility in financial dealings while maintaining a commitment to religious duties.", + "attributes": [ + { + "name": "tldr", + "value": "Charity obligations were flexible in timing yet mandatory." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Flexibility was present in fulfilling charity obligations, such as borrowing against future dues." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The hadiths emphasize that charity collected from the wealthy of a region should be distributed to the poor of that same region, ensuring local economic balance.", + "attributes": [ + { + "name": "tldr", + "value": "Charity should be distributed locally to maintain community balance." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Charitable donations should be redistributed within the same community they are collected from, benefiting local poor." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Even if the ruler is unjust, paying the due charity to them is still valid, separating the responsibilities of the giver and the moral standing of the ruler.", + "attributes": [ + { + "name": "tldr", + "value": "Pay charity to rulers even if they are unjust." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Muslims are encouraged to fulfill their charity obligations regardless of the justice of rulers, emphasizing personal responsibility over political conditions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the principle that giving zakat (charitable giving) to the appointed collectors absolves the giver of responsibility, even if the recipients are corrupt. Narrations from early Islamic figures, like Umar and Abu Huraira, are cited to support this viewpoint.", + "attributes": [ + { + "name": "tldr", + "value": "Giving zakat to appointed collectors fulfills the obligation, even if they are corrupt." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The text indicates that, according to Islamic teachings, when zakat is given to appointed officials, the giver is absolved of their duty, regardless of how the officials use it." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "I think these teachings emphasize the importance of intention and following proper channels in Islamic obligations, rather than worrying about the imperfections of those channels.", + "attributes": [ + { + "name": "tldr", + "value": "Focus on intention and proper procedure over the flaws of recipients." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The teaching highlights that in fulfilling obligations like zakat, the focus should be on the act of giving and fulfilling one's duty correctly, rather than the character of the officials who receive it." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "It’s interesting how the text reassures that the burden of misuse or misdirection falls on the one who mismanages the charity, not the one who gave it in good faith.", + "attributes": [ + { + "name": "tldr", + "value": "Mismanagement of charity is the responsibility of the receiver, not the giver." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "By teaching that the reward lies with the giver and the accountability with the collector, it reassures individuals about their charitable duties being spiritually valid and accepted." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The eight categories of Zakat recipients are specified in a Quranic verse and include specific groups such as the poor and needy, while excluding the members of Banu Hashim and the wealthy capable of earning their livelihood.", + "attributes": [ + { + "name": "tldr", + "value": "Zakat is designated for eight groups, excluding wealthy and Banu Hashim." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Zakat is distributed among eight specified categories, and is not to be given to the descendants of Banu Hashim or the wealthy who can earn." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The distribution of Zakat was established by Allah, and not even prophets can alter this division, as evidenced by a hadith involving the Prophet Muhammad and a man requesting charity.", + "attributes": [ + { + "name": "tldr", + "value": "Zakat distribution is divinely ordained and not subject to human judgment." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Zakat distribution is defined by Allah and must be followed as specified, without alterations by individuals." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Zakat is prohibited for the Banu Hashim based on various hadiths that emphasize they should not consume charity, as it is not permissible for them.", + "attributes": [ + { + "name": "tldr", + "value": "Charity is not permissible for Banu Hashim as per hadiths." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Multiple authentic hadiths confirm that members of Banu Hashim are not to receive or consume Zakat, emphasizing a clear distinction for this family." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Hadith of Al-Hasan ibn Ali and the Hadith of Al-Mutalib ibn Rabi'ah convey that charity (sadaqah) is not permissible for the family of the Prophet Muhammad (peace be upon him) because it is considered as 'the impurities of people.' This ruling is affirmed in Sahih Muslim and has been supported by scholars like Ibn Qudamah, who mentioned a consensus among scholars regarding this rule for the descendants of Banu Hashim.", + "attributes": [ + { + "name": "tldr", + "value": "Charity is not permissible for Prophet Muhammad's family, as it is considered impure." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Charity is traditionally impermissible for the family of the Prophet Muhammad (peace be upon him), as it is viewed as 'the impurities of people.' This concept is supported by scholarly consensus, especially regarding the descendants of Banu Hashim, as noted by Ibn Qudamah." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is a consensus that the prohibition of receiving charity extends to those who are strong and able to earn a living. This rule is based on authentic hadiths indicating that charity should not be given to those who are wealthy or capable of earning. The term 'qawi' or 'strong' is used to describe those who have the strength and mental ability to work, as explained by Al-Jawhary.", + "attributes": [ + { + "name": "tldr", + "value": "Charity is not for the rich or able-bodied, based on Hadith." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The prohibition of receiving charity applies to individuals who are wealthy or have the strength and capacity to earn a living, as emphasized in various authentic hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that Zakat al-Fitr is an obligatory charity on every Muslim, rich or poor, which is given at the end of Ramadan. It is one sa' (a traditional measure) of the usual staples such as dates or barley for each person, regardless of age or social status, and is distributed to those in need, similar to regular Zakat.", + "attributes": [ + { + "name": "tldr", + "value": "Zakat al-Fitr is one sa' of food per person given before Eid prayer to those in need." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Zakat al-Fitr is obligatory on every Muslim, including slaves and free people, male and female, young and old. It should be given before the Eid prayer and is intended for those in need, similar to Zakat." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The essence of Zakat al-Fitr is community support and cleansing of the soul from minor faults during Ramadan. It ensures provisions reach every family so they can enjoy the Eid festivities and serves as a support system, bringing equality and humanitarian concern to the forefront in Muslim communities.", + "attributes": [ + { + "name": "tldr", + "value": "Zakat al-Fitr promotes community support and preparedness for Eid." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The purpose of Zakat al-Fitr is to purify fasting Muslims from any mistakes during Ramadan and to support those in need, ensuring everyone can celebrate Eid." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "There are varying interpretations regarding the measure of Zakat al-Fitr, with some scholars advocating for half a sa’ of wheat instead of one sa’ of dates or barley, which indicates flexibility within the tradition to accommodate differing circumstances.", + "attributes": [ + { + "name": "tldr", + "value": "Zakat al-Fitr's measure shows flexibility based on staple type." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Different scholars have varied opinions on the measure of Zakat al-Fitr, suggesting either one sa' of dates/barley or half a sa' of wheat, reflecting adaptability in practices based on prevailing staples." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The obligation to give Zakat al-Fitr before the Eid prayer is emphasized in a hadith narrated by Ibn Umar. The Prophet Muhammad (ﷺ) instructed that it is to be given before people proceed to the prayer, making it an accepted act of charity.", + "attributes": [ + { + "name": "tldr", + "value": "Zakat al-Fitr should be given before the Eid prayer for it to be accepted." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Zakat al-Fitr is mandated to be given before the Eid prayer, as per the hadiths from Ibn Umar and Ibn Abbas, stating it as a necessary act for acceptance." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Those who do not have surplus beyond their daily needs are not obligated to give Zakat al-Fitr. The teachings emphasize the importance of providing for one's own daily sustenance before giving charity.", + "attributes": [ + { + "name": "tldr", + "value": "Only those with surplus beyond daily needs should give Zakat al-Fitr." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic teachings prioritize self-sustenance before mandating Zakat al-Fitr, aligning with the hadith 'Make them free of want on this day.'" + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Zakat al-Fitr applies to everyone, regardless of social status, and should be given as a measure of staple food like dates or barley. This inclusivity extends to both the wealthy and the poor.", + "attributes": [ + { + "name": "tldr", + "value": "Zakat al-Fitr is applicable to everyone, regardless of their economic status." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The obligation of Zakat al-Fitr is universal, as outlined in a hadith stating it is due from both rich and poor, fulfilling the concept of communal solidarity." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "While there is discussion on what constitutes the minimum requirement for Zakat al-Fitr, prominent scholars like Imam Malik, Al-Shafi’i, and others agree that possessing enough food for the day and night is sufficient to mandate its giving.", + "attributes": [ + { + "name": "tldr", + "value": "Having enough for one day and night suffices to require Zakat al-Fitr." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Scholars such as Malik and Al-Shafi’i assert that owning sustenance for a day and night is enough to require paying Zakat al-Fitr." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The distribution of Zakat al-Fitr should ideally prioritize the poor, reflecting the Prophet's command to enrich them on the day of Eid. Any surplus can be distributed among other eligible groups.", + "attributes": [ + { + "name": "tldr", + "value": "Priority for Zakat al-Fitr distribution is the poor; any surplus can go to other eligible groups." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The primary focus for Zakat al-Fitr distribution should be the needy, fulfilling the Prophet Muhammad's directive to ensure their well-being on Eid." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "From this text, I learned that in Islamic law, the concept of 'khums' or the one-fifth tax is applicable to the spoils of war ('ghanim') and specifically mentioned types of wealth like 'rikaz'. However, it is not required on other gains. The verse from the Quran (Al-Anfal: 41) provides guidance on this matter. 'Ghanim' here refers to items acquired through battle, distinct from 'fai', which is obtained without fighting. Moreover, there's a distinction made between 'rikaz', as interpreted by different scholars, generally understood as buried treasures from the time of ignorance, unlike minerals which are debated upon.", + "attributes": [ + { + "name": "tldr", + "value": "Khums applies to battle spoils and 'rikaz' but not other gains. Quranic guidance is clear, distinguishing between battle gains and peacefully obtained properties." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic law mandates a fifth tax on war spoils and certain treasure finds, not on other gains." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "Reflecting on the differing interpretations of 'rikaz' and minerals, it seems there is an important discussion on the nuanced understanding of wealth categories in Islamic jurisprudence. This illustrates the scholarly effort to interpret prophetic traditions and Quranic verses precisely, emphasizing different contexts and historical practices. It also highlights the flexibility and depth within the Islamic legal tradition.", + "attributes": [ + { + "name": "tldr", + "value": "Differing interpretations of 'rikaz' show scholarly effort to interpret Islamic legal traditions accurately, reflecting depth and flexibility." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Interpretations vary on what constitutes 'rikaz', showing scholarly precision in understanding Islamic wealth categories." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The exemption of khums from sources other than those mentioned suggests a principle of simplicity and maintaining the original state of responsibility unless explicitly mandated by religious texts. This principle of 'barā’ah aṣliyyah' or original non-liability is intriguing as it prioritizes clear mandates and exemptions over assumptions in religious obligations.", + "attributes": [ + { + "name": "tldr", + "value": "Khums exemptions reflect simplicity in Islamic obligations, adhering to original non-liability unless explicitly stated." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "In Islam, fiscal obligations like khums are clear and specific, exempting general income unless clearly mandated." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The requirement for fasting during Ramadan starts with the sighting of the new moon. If the moon is sighted, fasting should begin the next day. If it is not seen, then Sha'ban is completed as 30 days before fasting starts.", + "attributes": [ + { + "name": "tldr", + "value": "Fasting in Ramadan starts with the sighting of the new moon or after 30 days of Sha'ban." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Muslims are required to start fasting in Ramadan upon the sighting of the new moon or after completing 30 days of Sha'ban. This is based on prophetic tradition and the practice of the Prophet Muhammad (peace be upon him)." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The discussion involves the validity of Islamic practices around the sighting of the moon for fasting and ending fasting in Ramadan. It touches on several authentic Hadiths and scholarly interpretations that highlight the conditions for starting and ending the fast based on moon sightings.", + "attributes": [ + { + "name": "tldr", + "value": "Different scholars interpret moon sighting Hadiths to either accept individual moon sighting reports or require complete 30-day counts." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Hadiths discuss whether an individual sighting is enough to start or end the fast or if completing 30 days of Sha'ban or Ramadan is necessary." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Authentic Hadiths require completing 30 days of fasting if the moon is not sighted, as seen in Hadiths from Abu Huraira, Ibn Umar, and others.", + "attributes": [ + { + "name": "tldr", + "value": "Complete 30 days if the moon isn't sighted, backed by Hadiths." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "If the moon is not sighted, the rule is to fast for 30 days based on authentic Hadiths, confirming the need for a complete cycle if there is uncertainty." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The interpretation that a moon sighting from one region should apply universally is backed by Hadiths addressed to the entire Muslim community, suggesting unity in practice.", + "attributes": [ + { + "name": "tldr", + "value": "A moon sighting applies to all Muslims, promoting uniformity in fasting practices." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The concept that a moon sighting in one place should obligate all Muslims to fast follows the idea of community-wide unity as per some Hadith interpretations." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The text discusses the requirement of forming an intention for fasting before dawn, as relayed by Hafsah from the Prophet Muhammad ﷺ. This highlights the importance placed on intention in acts of worship, which is a core principle in Islamic jurisprudence. The ability to thoughtfully prepare and mentally commit to a fast before it begins can hold significant spiritual and mental discipline, emphasizing the integration of intention in both actions and worship.", + "attributes": [ + { + "name": "tldr", + "value": "Intention before dawn is necessary for fasting, highlighting its significance in worship." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Intention is essential for the validity of fasting, as taught by Hadith and emphasized by scholars." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There are different scholarly opinions regarding the necessity of intention before dawn for fasting. Some scholars accept the Hadith from Hafsah as authentic and binding, while others disagree based on different evidences and interpretations. This reflects the diversity of thought within Islamic jurisprudence and how scholars use different methodologies to understand religious texts.", + "attributes": [ + { + "name": "tldr", + "value": "Scholars differ on the necessity of intention before dawn for fasting based on Hadith interpretation." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Diverse scholarly opinions exist regarding forming an intention before dawn due to differences in Hadith interpretation." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Hadith about breaking the fast on 'Ashura suggests an allowance for those who become aware of the fast’s obligation only after dawn. This indicates that Islamic law considers personal circumstances, offering flexibility when one is unaware of a specific ruling.", + "attributes": [ + { + "name": "tldr", + "value": "Flexibility is allowed if the obligation of fasting is realized after dawn." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Islamic law allows flexibility in observing fasting if one realizes the obligation after dawn, as shown in the Hadith about 'Ashura." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text states that actions such as eating, drinking, and intentional vomiting invalidate fasting. It is also prohibited to engage in 'wisal' (continuous fasting without breaking the fast). If someone intentionally breaks their fast, they must perform an expiation similar to that required for 'zihar' (an old pre-Islamic form of divorce).", + "attributes": [ + { + "name": "tldr", + "value": "Eating, drinking, and intentional vomiting break the fast, and 'wisal' is prohibited. Intentional breaking requires expiation." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Actions like eating or drinking intentionally, and certain other behaviors, invalidate fasting in Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is a consensus that fasting is invalidated by intentional eating and drinking. However, if one forgetfully eats or drinks while fasting, the fast remains valid. This is supported by the hadith that states such unintentional actions are considered provisions from God, with no need for making up the fast.", + "attributes": [ + { + "name": "tldr", + "value": "Unintentional eating or drinking does not invalidate the fast as it's viewed as a provision from God." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Forgetful eating or drinking during fasting is not a fast-breaker, as supported by hadith." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "If someone eats or drinks during Ramadan out of forgetfulness, there is no requirement for expiation or making up for the missed day. This is unanimously agreed upon by scholars, as the act does not invalidate the fast if done unintentionally.", + "attributes": [ + { + "name": "tldr", + "value": "Eating out of forgetfulness during Ramadan requires no expiation or make-up." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Eating or drinking out of forgetfulness during Ramadan does not require expiation or making up, as supported by interpretations from hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Vomiting intentionally during Ramadan invalidates the fast, necessitating a make-up day, as per the hadith from Abu Huraira. However, there is some disagreement among scholars such as Ibn Mas'ud and others, who argued it does not invalidate fasting unless something is intentionally swallowed back.", + "attributes": [ + { + "name": "tldr", + "value": "Intentional vomiting invalidates fasting, but unintentional does not." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "There is a general consensus that intentional vomiting breaks the fast, but unintentional does not affect the fast." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of continuing to fast without break, or 'wisal,' is discouraged in Islam based on several hadiths, including those narrated by Abu Huraira, Ibn Umar, and Aisha.", + "attributes": [ + { + "name": "tldr", + "value": "Continuous fasting without a break is discouraged in Islam." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "'Wisal' or continuous fasting without a break is discouraged, as indicated by various hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "When someone intentionally breaks their fast through sexual intercourse during Ramadan, expiation is required, which can include freeing a slave, fasting for two consecutive months, or feeding sixty poor people, according to a hadith involving the Prophet Muhammad.", + "attributes": [ + { + "name": "tldr", + "value": "Intentional sexual intercourse during Ramadan requires expiation." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Expiation for intentionally breaking a fast through sexual intercourse involves freeing a slave, fasting, or feeding the poor." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The narration mentions that a man broke his fast but did not mention engaging in intimate relations, suggesting the discussion may not focus on sexual matters in this context.", + "attributes": [ + { + "name": "tldr", + "value": "The hadith mentions breaking a fast without reference to intimate relations." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The narrative refers to breaking a fast and doesn't include references to intimacy, possibly indicating a focus on eating." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad (peace be upon him) encouraged hastening the Iftar (breaking the fast) and delaying Suhoor (pre-dawn meal), indicating a recommended practice in Islam.", + "attributes": [ + { + "name": "tldr", + "value": "Hastening Iftar and delaying Suhoor is a recommended practice." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "It is recommended in Islam to hasten the Iftar and delay the Suhoor, as per the teachings of the Prophet Muhammad (peace be upon him)." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islam, it is required for those who break their fast due to a legitimate excuse, such as travel or illness, to make up the missed days later. This obligation is based on the Quranic verse from Surat Al-Baqarah 2:184, which states that those who are ill or on a journey should fast an equal number of other days. Furthermore, for the deceased who have fasting debts, their guardians are advised to fast on their behalf. If a person is elderly and unable to fast, they must feed a poor person for each missed day.", + "attributes": [ + { + "name": "tldr", + "value": "Breaking fast due to travel or illness requires making up days later, supported by Quranic teachings." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Obligation of making up missed fasting days for valid reasons like travel or illness, and provisions for the elderly and deceased with fasting debts." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "In the context of fasting while traveling, there is a hadith where the Prophet Muhammad (peace be upon him) states that fasting during travel is permissible if chosen but not obligatory, emphasizing that practicality and personal capability should be considered. This underscores the allowance for flexibility in religious observance based on personal circumstances.", + "attributes": [ + { + "name": "tldr", + "value": "Fasting during travel is optional, reflecting flexibility in religious practice." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The hadith reflects an understanding that religious duties should accommodate personal circumstances, particularly regarding fasting during travel." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "During travel, some companions of the Prophet would fast and others would not, and neither group would criticize the other. This shows that both fasting and not fasting during travel are acceptable practices.", + "attributes": [ + { + "name": "tldr", + "value": "Fasting during travel is a matter of personal choice and is accepted either way." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Anas reported that while traveling with the Prophet Muhammad, some would fast and some would not, without mutual criticism." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The allowance to break fast during travel is a form of divine blessing, and people can choose to accept this concession or continue fasting, with neither choice being sinful.", + "attributes": [ + { + "name": "tldr", + "value": "Breaking fast during travel is a divine concession, not a requirement." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad explained to Hamza bin Amr Al-Aslami that one is at liberty to fast or break the fast while traveling." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "Fasting during travel is not considered an act of virtue, especially in challenging conditions, as shown by the Prophet's disapproval when he saw a man fasting in the heat.", + "attributes": [ + { + "name": "tldr", + "value": "Fasting when it leads to hardship during travel is not preferred." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The Prophet observed a fasting man struggling during travel and stated that fasting in such a situation is not meritorious." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The debate over fasting during travel revolves around whether it is a required act or a concession. The majority view it as a permissible concession, but some groups like the Zahiris and certain Imamis regard not fasting as obligatory.", + "attributes": [ + { + "name": "tldr", + "value": "Majority view fasting during travel as a concession, while some see it as obligatory to not fast." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Different schools of thought disagree on whether fasting during travel is necessary or optional." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Regarding fasting for a deceased person, the Prophet said that a guardian might fast on behalf of a deceased family member if they had remaining days of fasting, but it's not obligatory according to the majority.", + "attributes": [ + { + "name": "tldr", + "value": "A guardian may take on remaining fasts for the deceased, but it is not mandatory for most scholars." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "While some schools accept fasting on behalf of the deceased, most jurists do not see it as obligatory." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that the elderly who are unable to fast are required to provide a fidyah, which is feeding a poor person for each day they do not fast. This understanding is derived from the Hadith of Salama bin Al-Akwa mentioned in Sahih al-Bukhari and Sahih Muslim, where the initial verse allowing fidyah for those who can fast with difficulty was abrogated by a subsequent verse.", + "attributes": [ + { + "name": "tldr", + "value": "The elderly unable to fast should compensate by feeding the poor for each missed day." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The abrogation and replacement in the Quran led to the obligation of fidyah for the elderly who cannot fast." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "Reflecting on Ibn Abbas's statement, I understand that the verse regarding feeding the poor is not abrogated for specific groups like the elderly and nursing mothers. They are permitted to break the fast and provide fidyah instead.", + "attributes": [ + { + "name": "tldr", + "value": "Certain groups like the elderly and nursing mothers can break the fast and provide fidyah." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Ibn Abbas interpreted the Quranic verse as applying to the elderly and nursing or pregnant women, allowing them to provide fidyah." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "Considering the Islamic rulings, the act of providing fidyah for those unable to fast highlights a compassionate approach to those with genuine difficulties. This ensures that everyone has the ability to fulfill their religious duties in a manner suitable to their circumstances.", + "attributes": [ + { + "name": "tldr", + "value": "Fidyah as compensation shows Islam's flexible approach to fasting obligations." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Islamic practice of fidyah embodies an accommodating aspect of Islamic law, allowing all individuals to partake in religious observance according to their capability." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It is recommended to fast six days of Shawwal, nine days of Dhu al-Hijjah, the month of Muharram, the month of Sha'ban, Mondays, Thursdays, and the White Days (the 13th, 14th, and 15th of each lunar month). The best voluntary fast is to fast one day and break the next, following the tradition of Prophet David. Fasting continuously is discouraged, except on Fridays and Saturdays. It is prohibited to fast on the two days of Eid, the Days of Tashreeq, and one or two days before Ramadan.", + "attributes": [ + { + "name": "tldr", + "value": "Certain days and months are recommended for voluntary fasting in Islam, with specific days being discouraged or prohibited." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Islamic tradition recommends fasting on specific days and months due to various hadiths, while continuous fasting is discouraged and certain days are prohibited for fasting." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "Fasting six days of Shawwal after Ramadan is likened to fasting the entire year, as mentioned in a hadith reported by Abu Ayub and documented in Sahih Muslim. This highlights the immense reward associated with this practice.", + "attributes": [ + { + "name": "tldr", + "value": "Fasting six days in Shawwal is compared to fasting a whole year, emphasizing its spiritual reward." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The hadith from Sahih Muslim encourages fasting six days of Shawwal by comparing its reward to fasting the entire year." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Fasting during the first nine days of Dhu al-Hijjah is highly recommended based on hadiths from Hafsa and Aisha. The Prophet observed fasting during this time except for the Day of Arafah and Ashura, which have unique spiritual benefits in expiating sins.", + "attributes": [ + { + "name": "tldr", + "value": "Fasting during the first nine days of Dhu al-Hijjah is recommended, with the Day of Arafah having special significance." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Fasting the first nine days of Dhu al-Hijjah is encouraged, with particular emphasis on the Day of Arafah for its ability to expiate sins." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The month of Muharram is noted as the best month for voluntary fasting after Ramadan, according to a hadith from Abu Huraira, reported in Ahmed, Muslim, and other sources.", + "attributes": [ + { + "name": "tldr", + "value": "Muharram is considered the best month for voluntary fasting after Ramadan." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The preference for fasting in Muharram comes from authentic hadiths indicating its high virtue for voluntary fasting." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad ﷺ practiced and recommended fasting on specific days such as the day of Ashura, days in the month of Sha'ban, Mondays and Thursdays, and during the white days (13th, 14th, and 15th of each Islamic month).", + "attributes": [ + { + "name": "tldr", + "value": "Certain days are preferable for fasting in Islam due to Prophet Muhammad’s ﷺ practices." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "From the text, I learned that the Prophet ﷺ specifically fasted on the day of Ashura and encouraged it, although it was not obligatory. He also fasted frequently in the month of Sha'ban and encouraged fasting on Mondays and Thursdays. Additionally, the white days of each month were recommended for fasting." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The emphasis on fasting these particular days seems to highlight their spiritual significance.", + "attributes": [ + { + "name": "tldr", + "value": "Fasting on specific days holds spiritual importance in Islam." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Considering the text, it seems that these days are marked by significant past events or spiritual benefits, which is why they are emphasized by the Prophet ﷺ for fasting. For example, Ashura holds historical significance while fasting Mondays aligns with the Prophet’s birth and receiving revelation." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "Fasting, as elaborated in these traditions, seems integral not just for self-discipline but also for spiritual cleansing and connection.", + "attributes": [ + { + "name": "tldr", + "value": "Fasting enhances spiritual connection and discipline." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Reflecting on the text, I think the guidance on fasting highlights its role in purifying one’s intentions and strengthening their bond with faith. Each fasting day represents opportunity for reflection and spiritual growth." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad (ﷺ) recommended the fasting practice of alternating days, where one fasts for a day and then breaks the fast the next day. This is considered the best voluntary fast, known as the fast of Daud (David).", + "attributes": [ + { + "name": "tldr", + "value": "Fasting every other day is considered the best voluntary fast." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Fasting every other day is endorsed as the most virtuous form of voluntary fasting, based on the practice of Prophet Daud as mentioned in the Hadith." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Continuous fasting every day is discouraged in Islam. The Prophet (ﷺ) stated that perpetual fasting is not truly fasting and can lead to severe consequences in the afterlife.", + "attributes": [ + { + "name": "tldr", + "value": "Perpetual fasting is discouraged in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Hadith warns against continuous fasting, as it is not seen as genuine fasting and may result in negative outcomes in the hereafter." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Fasting exclusively on Fridays or Saturdays is discouraged unless it is part of a continuous practice or obligation. The Prophet (ﷺ) specifically advised against singling out these days for fasting.", + "attributes": [ + { + "name": "tldr", + "value": "Fasting solely on Fridays or Saturdays is discouraged unless combined with other days." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Certain days, specifically Fridays and Saturdays, should not be singled out for fasting unless they are part of a broader fasting pattern or obligation." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Fasting on the two Eid days, Eid al-Fitr and Eid al-Adha, is prohibited in Islam, and there is a consensus among Muslims on this ruling.", + "attributes": [ + { + "name": "tldr", + "value": "Fasting on Eid days is prohibited in Islam." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "It is widely accepted that fasting on the days of Eid is impermissible, in accordance with the Hadith and the unanimous agreement among Muslims." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islam, fasting on the days of Tashreeq is prohibited due to the Prophet Muhammad's (ﷺ) prohibition, as reported by multiple companions.", + "attributes": [ + { + "name": "tldr", + "value": "Fasting on Tashreeq days is forbidden in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The prohibition of fasting on Tashreeq days is based on the sayings of Prophet Muhammad (ﷺ), as supported by various companions' reports." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It is also prohibited to begin fasting a day or two before Ramadan. This is based on a hadith by Abu Huraira reported in both Sahih Bukhari and Sahih Muslim, where the Prophet (ﷺ) instructed not to precede Ramadan with a fast, except for those who have a habitual fasting routine.", + "attributes": [ + { + "name": "tldr", + "value": "Starting fasting a day or two before Ramadan is prohibited, except for habitual fasting." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The hadith from Abu Huraira emphasizes the prohibition of pre-Ramadan fasting to maintain the sanctity and commencement of Ramadan, highlighting exceptions only for habitual fasting practices." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There is extended scholarly discussion and debate about the nuances of these fasting rulings, as mentioned by the author.", + "attributes": [ + { + "name": "tldr", + "value": "The rulings on fasting have extensive scholarly debate." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The text points out that there are nuanced discussions and varying scholarly opinions on these fasting prohibitions, indicating a rich tradition of Islamic jurisprudential debate." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that I'tikaf (spiritual retreat) is prescribed at any time in mosques, but it is especially emphasized during Ramadan, specifically in the last ten days. The Prophet Muhammad (peace be upon him) used to observe I'tikaf during this period, as evidenced by Hadiths in Sahih al-Bukhari and Sahih Muslim.", + "attributes": [ + { + "name": "tldr", + "value": "I'tikaf is especially emphasized during the last ten days of Ramadan." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The practice of I'tikaf, a spiritual retreat, is prescribed for any time in mosques but is emphasized during the last ten days of Ramadan, following the example of the Prophet Muhammad (peace be upon him)." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The text makes it clear that I'tikaf should be performed in mosques because, by its definition, it involves seclusion within a mosque. This aligns with Hadiths emphasizing communal worship in mosques.", + "attributes": [ + { + "name": "tldr", + "value": "I'tikaf is valid only in mosques because it is defined as such." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "I'tikaf is intended to be observed in mosques, thereby requiring communal spaces for authentic practice. This is supported by Hadiths such as 'No I'tikaf except in a mosque with congregation.'" + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The last ten days of Ramadan are deemed superior for I'tikaf because the Prophet Muhammad (peace be upon him) practiced it then, making it a significant spiritual effort for Muslims. There is also flexibility regarding fasting during I'tikaf, except as noted by specific narrations which can be debated based on different opinions within Islamic scholarship.", + "attributes": [ + { + "name": "tldr", + "value": "The last ten days of Ramadan are considered optimal for I'tikaf for greater spiritual devotion." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Observing I'tikaf during the last ten days of Ramadan is highly recommended, following the Prophet's example. The requirement of fasting during I'tikaf is open to interpretation." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "From the text, I understand that there is no definitive evidence from the Prophet Muhammad (ﷺ) stating that I'tikaf (spiritual retreat) requires fasting. However, it is a disputed issue among scholars, with some narrations supporting the requirement of fasting and others not.", + "attributes": [ + { + "name": "tldr", + "value": "I'tikaf may not necessarily require fasting according to some scholars." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The necessity of fasting for I'tikaf is debated, with no conclusive proof from the Prophet's sayings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad (ﷺ) was known to intensify his worship during the last ten nights of Ramadan. This included staying awake all night, waking his family, and engaging deeply in prayer and other acts of devotion.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet intensified worship during the last ten nights of Ramadan." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The last ten nights of Ramadan are especially significant for worship, as practiced by the Prophet." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The concept of Laylat al-Qadr, the Night of Decree, is highly emphasized. It's stated that whoever prays on this night with faith and seeking reward will have their past sins forgiven. However, the exact date of this night is not known and is subject to various scholarly opinions.", + "attributes": [ + { + "name": "tldr", + "value": "Laylat al-Qadr holds significant spiritual importance and offers forgiveness of past sins." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Praying during Laylat al-Qadr offers forgiveness, though its exact date is unknown." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Regarding the behavior of someone observing I'tikaf, it is noted that the individual should not leave the mosque except for essential needs. They are also advised not to engage in activities such as visiting the sick or attending funerals which are not necessary.", + "attributes": [ + { + "name": "tldr", + "value": "An individual in I'tikaf should remain in the mosque unless for essential needs." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The observance of I'tikaf requires staying in the mosque unless absolutely necessary to leave." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The obligation of Hajj is immediate upon those who are capable, as derived from the Quranic verse in Surah Al-Imran (3:97). This immediate obligation is supported by hadiths, including the one narrated by Ibn Abbas, emphasizing urgency due to life's unpredictability.", + "attributes": [ + { + "name": "tldr", + "value": "Hajj is immediately obligatory for those able to perform it, supported by Quran and hadiths." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Hajj should be performed promptly if one is able, based on Surah Al-Imran 3:97 and supporting hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "There is a significant emphasis on the urgency of performing Hajj once a person becomes capable, due to unforeseen circumstances such as illness or travel issues. This reflects a perspective that prioritizes fulfilling religious duties given the uncertainties of life.", + "attributes": [ + { + "name": "tldr", + "value": "Hajj's urgency is stressed to avoid unforeseen barriers to fulfilling the duty." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Hadiths suggest prioritizing Hajj due to life's unpredictability, showcasing the urgency in fulfilling this religious duty." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There is a divergence in opinion regarding whether Hajj is an immediate obligation (fawr) or can be delayed (takhyir), with scholars like Malik, Abu Hanifa, and Ahmad leaning towards immediate obligation, while Shafi'i, Al-Awza'i, and others consider it permissible to delay.", + "attributes": [ + { + "name": "tldr", + "value": "Scholars differ on whether Hajj should be performed immediately or can be delayed." + }, + { + "name": "confidence", + "value": "0.7" + }, + { + "name": "knowledge", + "value": "The timing of Hajj, whether it must be performed immediately or can be deferred, remains a debated issue among scholars." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the necessity of specifying the type of Hajj through intention, whether it is Tamattu', Qiran, or Ifrad. Tamattu' is considered the best among them. Ihram should be assumed from the known Miqats, while those residing within the Miqat can assume Ihram from their place of residence, including residents of Mecca.", + "attributes": [ + { + "name": "tldr", + "value": "Hajj must be specified by intention, with Tamattu' being the preferred type." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The requirement to specify the type of Hajj by intention, and the preferred type is Tamattu'. Ihram must be assumed from designated Miqats." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is evidence from the Hadith of Aisha that the Prophet Muhammad (ﷺ) allowed for Hajj or Umrah to be specified by intention. The Prophet himself performed Hajj and several others performed either Hajj or Umrah, or both, according to their intentions. Discrepancies in Hadith arise regarding the exact location where the Prophet assumed Ihram, but these have been reconciled by Ibn Abbas, suggesting the Prophet assumed Ihram at multiple locations mentioned by different narrators.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad (ﷺ) allowed specifying Hajj or Umrah by intention and performed multiple rites; Hadith locations differ." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The Prophet’s practice confirms specifying Hajj or Umrah by intention. Ibn Abbas reconciles differing Hadith about the location of assuming Ihram." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There is an ongoing debate among scholars regarding which type of Hajj is superior. Despite some claims that Qiran is superior as the Prophet performed it, the predominant view is that Tamattu' is superior due to authentic Hadiths suggesting it combines both Hajj and Umrah. However, the practice of the Prophet presents a strong case for Qiran.", + "attributes": [ + { + "name": "tldr", + "value": "Debate exists on the best type of Hajj, with Qiran and Tamattu' both favored for different reasons." + }, + { + "name": "confidence", + "value": "0.75" + }, + { + "name": "knowledge", + "value": "There’s scholarly debate on whether Qiran is better due to the Prophet’s practice, or Tamattu' based on combining Hajj and Umrah." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "From the hadith of Jabir, the Prophet Muhammad (ﷺ) made it clear that performing Hajj al-Tamattu' (combining Hajj and Umrah with a break in between) is preferable. He mentioned that if he hadn't brought a sacrificial animal with him, he would have opted for Tamattu'. This opinion was held by many companions and scholars who followed, such as Malik, Ahmad, and others from the Ahl al-Bayt.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet encouraged Hajj al-Tamattu' as a preferable option if no sacrificial animal was present." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The idea that Tamattu' is preferable is supported by various hadiths and the practices of the companions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Regarding Ihram, according to Ibn Abbas's hadith in both Sahih Bukhari and Sahih Muslim, the Prophet ﷺ designated specific locations for entering Ihram based on the traveler's direction - such as Dhul-Hulaifah for the people of Medina and Yalamlam for the people of Yemen. This demonstrates the organized approach to Hajj and Umrah rituals.", + "attributes": [ + { + "name": "tldr", + "value": "Specific locations for entering Ihram were designated by the Prophet ﷺ for different regions." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Prophet Muhammad (ﷺ) set specific points for entering Ihram, reflecting an organized approach to pilgrimage rituals." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "From this text, I realize that during the state of Ihram, certain items of clothing are prohibited for both men and women. Men cannot wear shirts, turbans, hoods, trousers, garments scented with saffron or wars, nor full shoes unless they cannot find sandals. Women should not wear veils or gloves, or clothing treated with saffron and wars.", + "attributes": [ + { + "name": "tldr", + "value": "Ihram restricts specific clothing for men and women during pilgrimage." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The state of Ihram includes clothing restrictions, where men cannot wear sewn garments or shoes above the ankles, and women cannot cover their faces or wear gloves." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "I think the restrictions on clothing during Ihram serve to promote equality and humility among pilgrims, highlighting the spiritual nature of the pilgrimage over personal appearance or status.", + "attributes": [ + { + "name": "tldr", + "value": "Clothing restrictions emphasize equality and humility." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The Ihram clothing restrictions likely aim to eliminate social distinctions and focus attention on spiritual unity." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "It is interesting how specific the Prophet's guidance was regarding exceptional cases, such as men cutting their shoes if sandals are unavailable, allowing practical adaptations while maintaining the spiritual ethos of Ihram.", + "attributes": [ + { + "name": "tldr", + "value": "Guidance allows practical adaptation while preserving Ihram's spirit." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The detailed guidance provided for exceptions, like cutting shoes, reflects thoughtful consideration for the practical challenges pilgrims might face." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that women have a specific garment for their hands called a 'قفال' to cover their fingers and palm while handling something. This is an interesting detail about traditional attire and its practical use.", + "attributes": [ + { + "name": "tldr", + "value": "Women wear a specific garment, قفال, to cover their hands for practical reasons." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "'قفال' is a garment worn by women to cover their hands for practical tasks." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The act of a pilgrim not applying perfume after entering a state of Ihram is emphasized, but if the perfume was applied before entering Ihram, it is acceptable to remain. This distinction helps reconcile different pieces of evidence from Islamic law.", + "attributes": [ + { + "name": "tldr", + "value": "Pilgrim can't apply new perfume during Ihram, but can continue with pre-existing scent." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Evidence shows pilgrims cannot apply new perfume during Ihram but can keep existing scents." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "Reflecting on the rule that a pilgrim must not cut hair or clip nails unless there is necessity, which is based on the Hadith of Ka'b ibn Ujrah. This highlights the importance of maintaining the sanctity of the pilgrim's state.", + "attributes": [ + { + "name": "tldr", + "value": "Pilgrims shouldn't cut hair or nails unless necessary, based on a hadith." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Ka'b ibn Ujrah's hadith emphasizes not cutting hair or nails during Ihram unless necessary." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The prohibition against inappropriate speech, disputes, and marriage contracts during Ihram comes from both the Quran and Hadith. These prohibitions are stricter in this spiritual state.", + "attributes": [ + { + "name": "tldr", + "value": "Inappropriate actions, speech, and marriage contracts are prohibited during Ihram." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "During Ihram, stricter prohibitions against disputes, inappropriate speech, and marriage exist." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text explains that the penalty for hunting game while in Ihram (state of pilgrimage) is determined by two just men, as mentioned in the Quran. Additionally, the Prophet Muhammad (ﷺ) did not accept game hunted for him by others while he was in Ihram, as shown in the story of Sahm ibn Juthamah with a wild donkey.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet (ﷺ) refused game hunted for him while in Ihram, only accepting what wasn't hunted specifically for him." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Prophet (ﷺ) refused to accept game that was hunted for him while he was in Ihram, as it was considered not permissible." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad (ﷺ) declared that the vegetation of Makkah is sacred, and none should be cut except for the idhkhir grass, which has necessary uses, like for graves and houses.", + "attributes": [ + { + "name": "tldr", + "value": "Makkah's flora is protected, with an exception for the idhkhir grass due to its utility." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "It is forbidden to cut trees within the sacred precincts of Makkah, except for the idhkhir grass because of its importance for daily needs." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet (ﷺ) permitted killing five specific harmful animals (crows, kites, scorpions, mice, and rabid dogs) in both sanctuaries (Haram and non-Haram).", + "attributes": [ + { + "name": "tldr", + "value": "Five harmful animals can be killed even within the holy precincts." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Certain harmful animals can be killed inside the sacred precincts because they pose dangers to humans." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The sanctuary of Madinah has a similar sanctity to that of Makkah, stretching between the landmarks of 'Ayr and Thawr.", + "attributes": [ + { + "name": "tldr", + "value": "Madinah is also a sanctuary with specific boundaries like Makkah." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Madinah is considered a sanctuary with defined boundaries, echoing Makkah's status as a protected area." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that the Prophet Muhammad ﷺ declared the sanctity of Medina similar to how Prophet Ibrahim declared the sanctity of Mecca. This is an important aspect of Islamic tradition and emphasizes the holiness of these cities.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad ﷺ sanctified Medina as Prophet Ibrahim sanctified Mecca." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad ﷺ proclaimed the sanctity of Medina, akin to the sanctity of Mecca as established by Prophet Ibrahim." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "From the story involving Sa'd ibn Abi Waqqas, I learned that someone who cuts trees in Medina unlawfully could have their belongings taken as a consequence. This illustrates the seriousness of upholding the sanctity and protection of Medina's environment.", + "attributes": [ + { + "name": "tldr", + "value": "Cutting trees in Medina unlawfully could lead to confiscation of property." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Sa'd ibn Abi Waqqas took belongings from a slave who was cutting trees in Medina without permission, highlighting the protection of Medina's sanctity." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that hunting in the region of Waj and harming its trees is prohibited. This reflects the Islamic view of preserving the environment around holy places, a principle emphasized by the Prophet ﷺ.", + "attributes": [ + { + "name": "tldr", + "value": "Hunting and harming trees in Waj is prohibited as per Islamic teaching." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad ﷺ prohibited hunting and cutting trees in Waj, which underscores the preservation of sanctity in holy areas." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The page discusses rituals associated with performing Tawaf during Hajj. Upon arriving in Mecca, a pilgrim performs Tawaf al-Qudum, circling the Kaaba seven times. In the first three rounds, the pilgrim is to walk briskly, while the next four should be done at a normal pace. It's recommended to kiss the Black Stone if possible, or touch it with a stick and kiss the stick. The Yamani corner is also to be touched. A pilgrim in a state of Ihram should be in a state of ablution and cover their private parts. Women on their menstrual cycle are advised to refrain from performing Tawaf but can engage in other rituals and remembrance of God.", + "attributes": [ + { + "name": "tldr", + "value": "Tawaf involves seven circuits around the Kaaba, with specific actions at the Black Stone and Yamani corner. Purity and specific conditions apply." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The specifics of performing Tawaf during Hajj, including movements, touching of the Black Stone, and conditions for pilgrims." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of circumambulating (طواف) the Kaaba was initially prescribed to confront the polytheists, as reflected in the narrations about the time of the Prophet Muhammad ﷺ. It was a demonstration of strength and vitality against the Quraysh's mockery.", + "attributes": [ + { + "name": "tldr", + "value": "Circumambulation was originally meant to challenge the polytheists by showing strength and action." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad ﷺ instructed his companions to perform the circumambulation by running during the first three circuits to counter the comments from the polytheists and walked the remaining four. This practice was retained even after Islamic dominance." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "Despite the initial purpose of the fast circumambulation being no longer applicable, Umar ibn al-Khattab expressed the continuity of the ritual as important for maintaining tradition from the Prophet's time.", + "attributes": [ + { + "name": "tldr", + "value": "Some practices are retained to preserve traditions, even if their original reasons are obsolete." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Even though Islam had already been established, Umar ibn al-Khattab insisted on maintaining the practice of running during the circumambulation to honor and remember the Prophet Muhammad's ﷺ tradition." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The act of kissing the Black Stone is regarded as a gesture of following the Prophet's actions, devoid of any perceived intrinsic benefit. It underscores the importance of tradition over personal reasoning in Islamic rituals.", + "attributes": [ + { + "name": "tldr", + "value": "Kissing the Black Stone is more about following tradition than seeking any physical benefit." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The tradition of kissing the Black Stone is followed because the Prophet ﷺ did so, even though the Stone itself is not believed to hold any benefit or harm." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad ﷺ advised Umar, who was a strong man, not to physically jostle others while trying to touch the Black Stone during Hajj. Instead, if Umar found a chance, he should touch it; otherwise, he should simply face it and say the traditional takbir and tahlil.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet advised not to push others while touching the Black Stone." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "This shows consideration for others, emphasizing the importance of not causing harm during religious rituals." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of touching the Yemeni Corner and the Black Stone is believed to cleanse one of sins, as narrated by several hadiths, though some of these narrations have weak chains of transmission.", + "attributes": [ + { + "name": "tldr", + "value": "Touching certain parts of the Kaaba is considered to help cleanse sins." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Despite some weak narrations, the significance of these acts in cleansing sins is emphasized." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "For those performing the Qiran type of Hajj, one set of Tawaf and Sa'i (circumambulation and pacing) is sufficient, as the Prophet ﷺ did so, neither the requirement for multiple Tawaafs is strictly necessitated.", + "attributes": [ + { + "name": "tldr", + "value": "Only one Tawaf and Sa'i are needed for the Qiran type of Hajj." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Simplification of rituals based on the Prophet's practice during Qiran Hajj is noted." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Ritual purity and proper dress (covering the 'awrah) are required while performing Tawaf around the Kaaba, as emphasized in authentic hadiths where the Prophet ﷺ ensured ablution before Tawaf and prohibited nudity during it.", + "attributes": [ + { + "name": "tldr", + "value": "Ablution and proper covering are necessary for Tawaf." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Maintaining ritual purity and modesty is a prerequisite for circumambulating the Kaaba." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "A menstruating woman can perform all rituals of Hajj except for Tawaf until she becomes pure, as instructed by the Prophet ﷺ to Aisha.", + "attributes": [ + { + "name": "tldr", + "value": "Menstruating women can do all rituals except Tawaf." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Accommodations are made for menstruating women during Hajj, excluding Tawaf until purity is restored." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet ﷺ encouraged reciting prescribed supplications between the Yemeni Corner and the Black Stone, highlighting the importance of remembrance of Allah during Tawaf.", + "attributes": [ + { + "name": "tldr", + "value": "Recitation of supplications between specific Kaaba corners is encouraged." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "This practice emphasizes the spiritual aspect of Tawaf through prescribed dhikr (remembrances)." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text mentions hadiths about the ritual practices during pilgrimage, such as saying specific prayers when passing by the Yemeni Corner and performing certain praises while circumambulating the Kaaba.", + "attributes": [ + { + "name": "tldr", + "value": "Specific prayers and praises are recited during pilgrimage rituals like circumambulating the Kaaba." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Hadiths describe the practice of invoking prayers when passing the Yemeni Corner and when circumambulating the Kaaba, like saying 'Subhan Allah,' 'Alhamdulillah,' 'La ilaha illallah,' 'Allahu Akbar,' and 'La hawla wa la quwwata illa billah,' which lead to the forgiveness of sins and earning rewards." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The mention of performing two rak'ahs at the Station of Ibrahim after circumambulating the Kaaba highlights the spiritual importance of prayer in Islamic rituals, linking it directly to Quranic instruction.", + "attributes": [ + { + "name": "tldr", + "value": "Two rak'ahs are performed at the Station of Ibrahim, emphasizing prayer's role in rituals." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Performing two rak'ahs at the Station of Ibrahim is a significant act during pilgrimage, as it follows the reading of specific Quranic verses and emphasizes the serious nature of maintaining prayer during rituals." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the ritual of sa'i, which involves walking seven times between the hills of Safa and Marwa during Hajj. After completing sa'i, a pilgrim performing 'Umrah as part of the Tamattu’ Hajj becomes temporarily free of ihram restrictions until the day of Tarwiyah when they resume the Hajj rituals.", + "attributes": [ + { + "name": "tldr", + "value": "Sa'i between Safa and Marwa consists of seven circuits, part of the Hajj rituals." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The requirement to perform sa'i is a well-documented Islamic practice during the pilgrimage." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Hadith mentioned by the Prophet Muhammad ﷺ, which emphasizes the obligation of performing sa'i, is recorded by Ahmad and al-Shafi'i. Despite questions about the hadith's chain of narration, it is also supported by other sources such as Ibn Khuzaymah and al-Tabarani.", + "attributes": [ + { + "name": "tldr", + "value": "Hadith from the Prophet ﷺ highlights the obligation of sa'i, with varying levels of authenticity in narration." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The obligation of performing sa'i is rooted in hadith, with some variance in the strength of its chain of narrators." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad (ﷺ) would perform a specific ritual after completing his circumambulation (Tawaf) during Hajj, which included ascending the hill of Safa, praising Allah, and making supplications. This is a part of the Sunnah of the Hajj rituals.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad ascended Safa after tawaf, praised Allah, and made supplications." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "It is reported in various hadiths, including by Ahmad, Muslim, and others, that the Prophet Muhammad (ﷺ) would ascend the hill of Safa after completing Tawaf, praise Allah, and make supplications. This act is part of the rituals of Hajj and serves as a guideline for how to perform the Sa'i between Safa and Marwa." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Reciting the verse from Surat Al-Baqarah about Safa and Marwa being among the rites of Allah is an established practice of the Prophet when he approached Safa during Hajj. The Prophet emphasized beginning with what Allah began with, which is starting with Safa.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet recited a specific Quranic verse when approaching Safa, emphasizing the order Allah set." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad (ﷺ) recited the verse from Surat Al-Baqarah (2:158), 'Indeed, Safa and Marwa are among the symbols of Allah.' He began his Sa'i at Safa as instructed by the Quran, showing adherence to divine order in the pilgrimage rituals." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "There is a scholarly discussion about the nature of Sa’i (the walk between Safa and Marwa) in Hajj, with the majority considering it a pillar of Hajj, while the Hanafi school regards it as obligatory but not a pillar, hence it can be compensated with a sacrificial offering if missed.", + "attributes": [ + { + "name": "tldr", + "value": "Scholars debate whether Sa’i is a pillar or just obligatory in Hajj rituals, with differing opinions between schools." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The majority of scholars, referred to as 'the majority' in the text, view Sa’i as a fundamental part (pillar) of Hajj, while the Hanafis consider it obligatory (wajib) but not an essential pillar, meaning it can be rectified with a compensatory act if not performed." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text describes the sequence of rituals involved in performing the Hajj pilgrimage, particularly focusing on the Day of Arafah.", + "attributes": [ + { + "name": "tldr", + "value": "The Hajj pilgrimage includes specific rituals such as gathering in Arafah and spending the night in Muzdalifah." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "On the Day of Arafah, pilgrims gather in Arafah, perform midday and afternoon prayers together, and listen to a sermon. After Arafah, they proceed to Muzdalifah where they combine evening and night prayers and spend the night. In the morning, they pray Fajr and remember God at the Mash'ar al-Haram." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned about the specific steps involved in performing the rituals of Hajj: The pilgrims begin by reaching Muzdalifah after sunrise to perform the stoning of the Jamrat al-Aqabah with seven pebbles while saying Takbir. Shaving or cutting the hair follows, after which everything becomes permissible except relations with women, until one performs further rites in Mecca. The sequence of stoning during the Tashreeq days is also outlined, along with delivering sermons on specific days. The pilgrims then perform Tawaf al-Ifadah (encompassing the Kaaba) and conclude with Tawaf al-Wada (farewell circumambulation).", + "attributes": [ + { + "name": "tldr", + "value": "The page outlines the sequence of Hajj rituals, including stoning, shaving, and specific circumambulations." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The page provides a detailed account of the Hajj rituals, including stoning the Jamarat, shaving, and the order of performing different circumambulations." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned from the hadith of Abdul Rahman bin Ya'mur and others about Prophet Muhammad's practice during Hajj, where he moved from Mina at dawn on the Day of Arafah, combined the Dhuhr and Asr prayers, and delivered a sermon. He then moved to Arafah, symbolizing the central importance of this day in the Hajj rites.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad combined prayers and sermon at Arafah, highlighting its significance in Hajj." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Prophet Muhammad led by example, performing combined prayers and delivering a sermon at Arafah, underscoring the critical significance of this day in the Hajj ritual." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "I find it fascinating how certain rituals and the order of actions reflect deep spiritual significance and historical context, such as when the Prophet altered traditional pre-Islamic practices by heading to Arafah instead of stopping at the sacred monument, which was significant in pre-Islamic times. This represents a shift from past customs to distinctly Islamic practices.", + "attributes": [ + { + "name": "tldr", + "value": "Hajj rituals reflect a shift from pre-Islamic to Islamic traditions, highlighting spiritual meaning." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The rituals of Hajj, particularly going to Arafah instead of the pre-Islamic sacred monument, illustrate the transition from prior traditions to uniquely Islamic practices." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad (ﷺ) performed the Maghrib and Isha prayers at Muzdalifah with one Adhan and two Iqamahs. He then rested until Fajr and performed the Fajr prayer with an Adhan and Iqamah. Afterward, he rode towards al-Mash'ar al-Haram, worshiped facing the Qibla, and left before sunrise.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet combined Maghrib and Isha prayers at Muzdalifah and prayed Fajr at dawn." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The Prophet (ﷺ) followed a specific method for prayers during Hajj, combining Maghrib and Isha with one Adhan and two Iqamahs and performing Fajr at the break of dawn. He emphasized worship at al-Mash'ar al-Haram and moved before sunrise." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "During the ritual of throwing stones, the Prophet (ﷺ) threw stones at Jamrat al-Aqaba on the day of Nahr in the mid-morning, and in the afternoon on other days after the sun passed the meridian.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet threw at Jamrat al-Aqaba in the morning on the day of Nahr." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The Prophet (ﷺ) performed the ritual of throwing stones at different times, specifically using the morning for the Day of Nahr and the afternoon for subsequent days. This indicates the importance of timing in the ritual." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet (ﷺ) allowed certain companions, such as those who were weak or had specific needs, to move from Muzdalifah to Mina during the night.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet permitted some companions to leave Muzdalifah early due to circumstances." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The Prophet (ﷺ) recognized the diverse needs and conditions of his companions, allowing flexibility in the rites of Hajj for those in need, such as the weak or those with special requirements." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet (ﷺ) prioritized those who shaved their heads (al-muhalilin) with forgiveness during Hajj and extended this to those who shortened their hair (al-muqassirin) after his companions requested.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet emphasized forgiveness for those who shaved their heads during Hajj, extending it to those who shortened their hair upon request." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The emphasis on those who shaved their heads (al-muhalilin) during Hajj highlights a preference within the rite, revealing the importance of this act. The extension of forgiveness to those who shortened their hair shows the Prophet's (ﷺ) compassion and flexibility in meeting the concerns of his followers." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Upon completing the ritual of throwing stones at Jamrat al-Aqaba, all prohibitions except for marital relations were lifted during Hajj.", + "attributes": [ + { + "name": "tldr", + "value": "All prohibitions, except marital relations, are lifted after throwing stones at Jamrat al-Aqaba." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "This highlights a significant turning point in the rituals of Hajj, where pilgrims regain permissible activities aside from marital relations, underscoring the completion of major aspects of the rites." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "From this text, I learned that the Prophet Muhammad (peace be upon him) demonstrated great flexibility and ease in responding to questions about the sequence of performing Hajj rituals. When people asked him about performing certain actions out of the traditional order, like shaving before slaughtering, he reassured them by saying 'there is no harm.' This illustrates the understanding and compassionate nature of Islamic teachings in facilitating worship.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet allowed flexibility in Hajj rituals, saying 'no harm' if performed out of order." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Prophet reassured people about the order of Hajj rituals, emphasizing ease and flexibility." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Another key point I learned is regarding the specific timing and method of stoning the Jamra during Hajj. It is prescribed to stone the Jamra after the sun's zenith for each of the days of Tashreeq, while saying 'Allahu Akbar' for each stone, and to stand and make supplication at the first and second Jamra, but not the third.", + "attributes": [ + { + "name": "tldr", + "value": "Stoning the Jamra is done after the sun's zenith, with supplications at the first two Jamras." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The timing and method of stoning the Jamra involve rituals of supplication and specific sequences." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I also learned that during Hajj, exceptions were made for certain individuals due to their circumstances. For example, Al-Abbas was allowed to stay in Mecca to supervise water distribution, indicating that allowances can be made for communal responsibilities during rituals.", + "attributes": [ + { + "name": "tldr", + "value": "Exceptions for communal responsibilities were allowed during Hajj, like Al-Abbas staying in Mecca." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Allowances for community duties during Hajj demonstrate practicality in Islamic practice." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad (ﷺ) practiced rituals during the pilgrimage (Hajj), including stopping in specific valleys and throwing stones as part of the rites. This practice demonstrates the flexibility allowed in some aspects of these rituals, as shown by the permissions granted to camel herders to complete certain rites at different times.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad allowed flexibility in pilgrimage rites, especially for camel herders." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad (ﷺ) allowed camel herders to complete rituals at different times, showing flexibility in pilgrimage practices." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "On the Day of Sacrifice during Hajj, it's recommended to give a sermon. Prophet Muhammad (ﷺ) delivered a sermon on his camel, emphasizing the sanctity of life, property, and faith among the people gathered for Hajj.", + "attributes": [ + { + "name": "tldr", + "value": "Delivering a sermon on the Day of Sacrifice is a recommended practice during Hajj." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Prophet (ﷺ) gave a sermon during Hajj, highlighting key tenets of faith and the importance of respecting life and property." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Delivering a sermon in the middle of the Days of Tashreeq is recommended, as demonstrated by Prophet Muhammad (ﷺ) who spoke to the people during these days.", + "attributes": [ + { + "name": "tldr", + "value": "A sermon during the Days of Tashreeq is recommended and was practiced by Prophet Muhammad." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The Prophet (ﷺ) also gave a sermon during the Days of Tashreeq, reinforcing their significance." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The performance of the Ifadah (visitation) Tawaf on the Day of Sacrifice is a key ritual during the pilgrimage, as practiced by the Prophet Muhammad (ﷺ).", + "attributes": [ + { + "name": "tldr", + "value": "Ifadah Tawaf on the Day of Sacrifice is a crucial part of pilgrimage rituals." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Ifadah Tawaf, performed on the Day of Sacrifice, is an essential ritual during Hajj as shown in the practices of the Prophet (ﷺ)." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The scholars unanimously agree that the 'Tawaf al-Ifadah' is an essential pillar of Hajj, and it is invalid without it. It is recommended to perform it on the Day of Sacrifice after all the rituals are complete.", + "attributes": [ + { + "name": "tldr", + "value": "Tawaf al-Ifadah is a crucial part of Hajj, best performed on the Day of Sacrifice." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Tawaf al-Ifadah is an essential component of Hajj, agreed upon by scholars, and ideally performed on the Day of Sacrifice." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is a consensus that performing Tawaf al-Ifadah during the days of Tashreeq is acceptable if delayed, without any penalty.", + "attributes": [ + { + "name": "tldr", + "value": "Performing Tawaf al-Ifadah during Tashreeq is acceptable without penalty." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "If Tawaf al-Ifadah is delayed, it can be performed during the days of Tashreeq without incurring any penalty, according to consensus." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "Tawaf al-Wada, or the farewell circumambulation, is obligatory according to the majority of scholars, based on various Hadiths.", + "attributes": [ + { + "name": "tldr", + "value": "Tawaf al-Wada is obligatory according to most scholars." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The majority of scholars consider Tawaf al-Wada obligatory, based on Hadiths that emphasize making the farewell circumambulation the final act in Makkah." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The easing of the farewell circumambulation requirement for menstruating women reflects compassion and consideration in Islamic rulings, as shown by the Prophet Muhammad's ﷺ adaptation of rituals for those in specific conditions.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic rulings show compassion by easing requirements for menstruating women in Hajj." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The exemption for menstruating women from the obligation of Tawaf al-Wada reflects the compassionate and pragmatic nature of Islamic legal rulings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The best sacrificial animals in Islam, or 'hady' during Hajj, are prioritized as follows: a camel (بدنة), then a cow (بقرة), and then a sheep (شاة). Both camels and cows can serve as a sacrifice for up to seven people. The person offering the sacrifice is allowed to eat from it, and it is recommended to mark and collar the sacrificial animal. Sending a sacrificial animal does not prohibit the sender from engaging in activities restricted for pilgrims in the state of Ihram.", + "attributes": [ + { + "name": "tldr", + "value": "In Islamic sacrifice, camel is preferred over cow, and cow over sheep. Camels and cows cover multiple people, and it's permissible to eat from the sacrifice." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Hady hierarchy: camel, cow, sheep. Camels and cows cover seven people. Permissible to eat from the sacrifice." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad ﷺ allowed for seven sheep to be slaughtered as sacrificial offerings. This aligns with the Hadith indicating a cow can be shared by seven people and a camel by ten during Eid al-Adha. References from notable sources like Ahmad, al-Nasa'i, Ibn Majah, and al-Tirmidhi support this practice. Although some view the equivalence of a camel to seven sheep as consensus, it is contested and not universally agreed upon.", + "attributes": [ + { + "name": "tldr", + "value": "A camel equals seven sheep in sacrifice; however, this is disputed." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Hadith illustrates different valuations for sacrificial animals in Islamic tradition and the disagreement among scholars on this matter." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It is permissible for the individual offering a sacrificial animal to consume its meat. This is supported by a Hadith where the Prophet Muhammad ﷺ and Ali ate from the sacrificial meat. Scholars agree that eating from voluntary sacrificial offerings is recommended, citing verses from the Qur'an such as 'Eat from them' [Quran 22:28].", + "attributes": [ + { + "name": "tldr", + "value": "It is recommended to eat from sacrificial offerings." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The Hadith and Quranic verses allow and encourage Muslims to consume meat from their sacrifices." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad ﷺ permitted the riding of sacrificial animals if necessary, according to Hadiths reported by Anas and Abu Hurairah. This ruling is considered valid if there is a compelling need until alternative transportation is found.", + "attributes": [ + { + "name": "tldr", + "value": "One can ride a sacrificial animal if necessary." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Prophet ﷺ demonstrated flexibility by allowing the riding of sacrificial animals under necessity." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Marking and garlanding sacrificial animals is an endorsed practice, exemplified by the Prophet ﷺ marking his camel at Dhul-Hulaifah and hanging sandals around its neck. This action symbolizes the dedication of the animal for sacrifice.", + "attributes": [ + { + "name": "tldr", + "value": "Marking sacrificial animals is a prophetic practice." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Specific practices like marking and garlanding are encouraged in preparing animals for sacrifice." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Sending an animal for sacrifice from a distance does not impose the prohibitions of Ihram on the sender. This is evidenced by the story of the Prophet ﷺ who sent sacrificial animals without adhering to the restrictions of a pilgrim.", + "attributes": [ + { + "name": "tldr", + "value": "Sending sacrificial animals doesn't impose Ihram restrictions." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "One can send an animal for sacrifice without adopting the rites of Ihram." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that performing Umrah requires entering a state of Ihram from a designated location known as a Miqat. This is similar to the requirement for Hajj, and evidence has been provided regarding these locations.", + "attributes": [ + { + "name": "tldr", + "value": "Umrah requires Ihram from the Miqat, like Hajj." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Performing Umrah requires entering a state of Ihram at a specified Miqat, similar to Hajj." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Upon being in Mecca, an individual must travel to the boundaries outside the holy precincts, such as Al-Tan`eem, to enter the state of Ihram for Umrah. This is based on the Prophet's instruction to Abd al-Rahman to take Aisha to Al-Tan`eem for Umrah.", + "attributes": [ + { + "name": "tldr", + "value": "In Mecca, one must go to Al-Tan`eem to start Umrah." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "When in Mecca, one must go outside the holy area to start Umrah, as done by Aisha from Al-Tan`eem." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The rituals of Umrah, such as Tawaf (circumambulation), Sa’i (walking between Safa and Marwa), and cutting or shaving the hair, are unanimously agreed upon and are essential elements of Umrah.", + "attributes": [ + { + "name": "tldr", + "value": "Tawaf, Sa’i, and hair cutting/shaving are essential in Umrah." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The performance of Tawaf, Sa’i, and hair cutting/shaving are essential and unanimously agreed upon rituals of Umrah." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Umrah can be performed at any time of the year. This is based on incidents where the Prophet Muhammad performed Umrah during different months, including with his Hajj in his lifetime.", + "attributes": [ + { + "name": "tldr", + "value": "Umrah can be performed year-round." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Umrah is permissible throughout the year, evident from the Prophet's varying times of performance." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Performing Umrah during Ramadan is highly meritorious, as a specific narration from the Prophet equates it to performing Hajj in terms of reward.", + "attributes": [ + { + "name": "tldr", + "value": "Umrah in Ramadan is as rewarding as Hajj." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Umrah performed during Ramadan carries a reward equivalent to that of Hajj, according to a saying of the Prophet." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It's clear that marriage in Islam is recommended for those who have the means, as per the teachings of the Prophet Muhammad ﷺ. The importance of marriage is emphasized for those fearing falling into sin, with references to hadiths supporting this view.", + "attributes": [ + { + "name": "tldr", + "value": "Marriage is recommended for those able to, and obligatory to avoid sin where necessary." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Marriage is recommended for those with the means and obligatory to prevent sin according to Islamic teachings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The conditions for choosing a wife suggest that the emphasis is on character, lineage, beauty, and religious devotion. It reflects societal values and the importance of mutual satisfaction and suitability in marriage from an Islamic perspective.", + "attributes": [ + { + "name": "tldr", + "value": "Marriage conditions highlight character, beauty, and familial approval in Islam." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Choosing a spouse involves consideration of character, appearance, and family approval, emphasizing compatibility and harmony." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is a prohibition on engagement during a waiting period ('idda) and looking at the woman one intends to marry is permitted. This shows how Islamic law carefully governs interpersonal interactions.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic law prohibits proposals during 'idda and permits viewing a potential spouse." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic law prohibits engagement during a waiting period and allows viewing a prospective spouse to ensure lawful interactions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad ﷺ emphasized the importance of marriage as part of his Sunnah. He stated, 'Marriage is part of my Sunnah, and whoever does not follow my Sunnah is not of me.' This highlights how marriage is highly encouraged in Islam, reflecting the cultural and religious values surrounding family and societal structures.", + "attributes": [ + { + "name": "tldr", + "value": "Marriage is emphasized as part of the Prophet's Sunnah and important in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Marriage is a significant Sunnah in Islam, and neglecting it signifies distance from the Prophet's teachings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Islam discourages monasticism or celibacy. Instead, it encourages marriage, provided that one can fulfill the responsibilities associated with it. The Quran and Hadith provide guidance that it is better not to enter into marriage if it leads to prohibited acts, indicating a balanced and practical approach to marital responsibilities.", + "attributes": [ + { + "name": "tldr", + "value": "Islam discourages celibacy and encourages marriage with responsibility." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "While marriage is encouraged, Islam recognizes personal capability and discourages taking on marital responsibilities if they cannot be fulfilled." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The recommendation to choose a spouse who is loving and fertile shows an emphasis on family growth and emotional bonds in a marriage. The Prophet ﷺ stated, 'Marry the loving and fertile, for I will boast of your numbers on the Day of Resurrection.' This highlights a preference for a family-oriented marriage.", + "attributes": [ + { + "name": "tldr", + "value": "Choosing a loving and fertile spouse is encouraged for family growth." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "A family-oriented approach is encouraged in marriage, valuing emotional bonds and future familial contributions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "From this text, I learned that a young woman came to the Prophet Muhammad (ﷺ) expressing that her father had arranged her marriage against her will, and the Prophet gave her the choice to accept or decline. This highlights the importance of consent in marriage in Islam.", + "attributes": [ + { + "name": "tldr", + "value": "Consent is necessary for marriage in Islam, shown by the Prophet allowing a woman to choose." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad (ﷺ) prioritized the consent of women in marriage arrangements, indicating that forced marriages are not permissible in Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that the concept of 'kafa'a' (compatibility) is significant in Islamic marriage. The Prophet Muhammad (ﷺ) emphasized not delaying the marriage of a single woman once a suitable match is found, underlining the importance of compatibility and mutual consent.", + "attributes": [ + { + "name": "tldr", + "value": "Islam values compatibility and timeliness in marriage decisions." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The emphasis on not delaying marriage for a suitable match reflects the importance of compatibility and promptness in Islamic marriage." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There is a discussion in the text about whether Arabs are considered equals among themselves, with some disagreement over a specific saying attributed to the Prophet. This highlights the complexity around understanding cultural equality in early Islamic context.", + "attributes": [ + { + "name": "tldr", + "value": "The text discusses Arab equality, with discrepancies noted in historical narrations." + }, + { + "name": "confidence", + "value": "0.7" + }, + { + "name": "knowledge", + "value": "There are differing views regarding equality among Arabs, signifying a nuanced understanding of cultural hierarchies during the time of the Prophet." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that the Prophet Muhammad (peace be upon him) proposed to Aisha through her father, Abu Bakr.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet proposed to Aisha through her father." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad (peace be upon him) proposed to Aisha via her father, Abu Bakr, which is documented in authentic hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that in Islam, a woman who is a virgin indicates her consent to marriage through her silence.", + "attributes": [ + { + "name": "tldr", + "value": "A virgin's silence is considered consent in marriage." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "In Islamic tradition, the consent of a virgin woman to marriage is considered to be given through her silence, as indicated by authentic hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that it is prohibited to propose marriage to a woman who is in her waiting period ('iddah) after a divorce or her husband’s death, except with indirect expression.", + "attributes": [ + { + "name": "tldr", + "value": "Marriage proposals are forbidden during a woman's 'iddah unless done indirectly." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Marrying a woman during her 'iddah period, following divorce or her husband's death, is prohibited in Islam except via indirect proposals, based on the hadith of Fatima bint Qays and the Quranic verse (Al-Baqarah: 235)." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that it is prohibited in Islam for a man to propose to a woman who is already engaged to another man, unless the first fiancé withdraws or gives permission.", + "attributes": [ + { + "name": "tldr", + "value": "Proposing to an already engaged woman is prohibited unless the first fiancé permits it." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "In Islam, making a marriage proposal to a woman who is already engaged is impermissible unless her current fiancé ends the engagement or explicitly permits another proposal, as stated in hadiths by Aqabah bin Amir and Abu Huraira." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic teachings, the Prophet Muhammad (ﷺ) advised men considering marriage to look at their prospective wife, citing a specific instance where he told a man to look at a woman from the Ansar, a tribe known to have a distinct feature in their eyes.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad (ﷺ) advised looking at a prospective wife before marriage." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "This advice points to the importance of physical attraction and compatibility in marriage, highlighting a common practice and value in Islamic marital traditions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Islamic law requires the presence of a guardian (wali) for a valid marriage, as emphasized in a hadith where the Prophet Muhammad (ﷺ) declared marriages invalid without a wali.", + "attributes": [ + { + "name": "tldr", + "value": "A guardian is necessary for a valid Islamic marriage." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "This requirement underscores the protective role of family and community in safeguarding the interests of women in marriage." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Marriage in Islam is also conditional on the presence of two witnesses. Without witnesses, a marriage is considered illegitimate, reaffirming the communal aspect of marriage.", + "attributes": [ + { + "name": "tldr", + "value": "Two witnesses are required for a legitimate Islamic marriage." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The need for witnesses highlights the transparency and public nature of the marriage contract in Islam, ensuring community oversight and accountability." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic jurisprudence, scholars discuss the conditions under which a woman may marry without a traditional guardian (wali), particularly referring to Quranic verses and prophetic traditions. One instance mentioned is the marriage of Umm Habibah, who married with the Prophet Muhammad (ﷺ) officiating in the absence of her non-Muslim guardian.", + "attributes": [ + { + "name": "tldr", + "value": "Under specific conditions, a woman can marry without her traditional guardian in Islamic law." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic jurisprudence outlines specific cases where a woman may marry without her conventional guardian, based on religious texts." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There's a debate among Islamic scholars about the permissibility of proxy marriage, where one person can represent both parties. Some scholars permit it based on a tradition involving the Prophet Muhammad (ﷺ), while others, like al-Shafi'i, do not.", + "attributes": [ + { + "name": "tldr", + "value": "Proxy marriage is debated among scholars, with some allowing it and others opposing it." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Proxy marriage in Islam, where one person represents both spouses, has varying opinions among scholars, supported by different interpretations of religious texts." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The contract of 'Nikah Mut'ah', a temporary marriage, is considered abrogated in Islamic jurisprudence. This type of marriage is not permissible, and the text emphasizes the prohibition of other types of marriages, like 'Nikah al-Muhallil' (a marriage with the intent to make a woman lawful for her ex-husband) and 'Nikah Shighaar' (marriage exchange without dower).", + "attributes": [ + { + "name": "tldr", + "value": "Nikah Mut'ah and other non-traditional marriages are prohibited." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic law does not permit temporary marriages or marriages that break its ethical guidelines." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "A husband should fulfill his wife's conditions unless it involves making lawful what is forbidden or vice versa. It highlights the importance of adhering to ethical standards in marriage agreements.", + "attributes": [ + { + "name": "tldr", + "value": "Marital conditions must be upheld unless they violate Islamic law." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Marital agreements should not contravene Islamic law." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Islamic law prohibits marrying an adulterous or polytheistic partner, and the Quran explicitly forbids certain relationships, such as marrying close relatives or exceeding the allowed number of wives.", + "attributes": [ + { + "name": "tldr", + "value": "Prohibited marriages include those with adulterers, polytheists, or excessive wives." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islam forbids certain marriages to maintain ethical and lawful family structures." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "If a slave marries without the master's permission, the marriage is invalid. However, if a slave woman is freed, she gains the right to choose regarding her marriage.", + "attributes": [ + { + "name": "tldr", + "value": "Slave marriages need master's permission but freed women can decide on marriage." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Freedom grants personal agency in marriage decisions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "A marriage with defects can be annulled. In contrast, pre-existing marriages of converts are validated if they conform to Islamic law. If one spouse converts, the marriage dissolves unless the other spouse also converts.", + "attributes": [ + { + "name": "tldr", + "value": "Marriage can be annulled for defects; conversion impacts marital status." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Islamic law allows marriage annulment due to defects and regulates marriages upon conversion." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The concept of temporary marriage, known as 'Nikah al-Mut'ah', was initially permissible in Islam according to the Quran and Hadith. This marriage form was later prohibited by the Prophet Muhammad (PBUH).", + "attributes": [ + { + "name": "tldr", + "value": "Nikah al-Mut'ah was initially allowed but later prohibited in Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Temporary marriage, or Nikah al-Mut'ah, was practiced in Islam and mentioned in the Quran. However, it was later abrogated by the Prophet Muhammad (PBUH) and declared forbidden until the Day of Judgment." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The prohibition of 'tahlil marriage' (marriage intended to make a divorced woman permissible for her previous husband) is emphasized by Hadith, and it is condemned by the Prophet Muhammad (PBUH).", + "attributes": [ + { + "name": "tldr", + "value": "Tahlil marriage is prohibited and cursed according to Hadith." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Hadith cited condemn the practice of tahlil marriage, where a man marries a divorced woman with the intention of divorcing her to make her permissible for her former husband. This practice is cursed by the Prophet Muhammad (PBUH)." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the prohibition of the practice known as 'shighar', where a man would give a female relative in marriage in exchange for marrying another's relative, without dowries. This practice is strictly forbidden in Islam as stated in various hadiths.", + "attributes": [ + { + "name": "tldr", + "value": "'Shighar' marriage, exchanging female relatives in marriage without dowries, is forbidden in Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The prohibition of 'shighar' is well-documented in hadiths from Prophet Muhammad, including those narrated by Ibn Umar and Abu Huraira." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is a consensus among Islamic scholars that 'shighar' marriage is not permissible, with most viewing it as invalid. Prominent scholars like Shafi'i and Abu Hanifa have expressed differing opinions regarding its validity.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic consensus deems 'shighar' marriage impermissible, with most scholars considering it invalid." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "While the majority view 'shighar' marriages as invalid, opinions differ, such as Shafi'i considering it void and Abu Hanifa permitting it with proper dowries." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Fulfilling conditions in marriage that are permissible is emphasized, where conditions agreed upon in a marriage contract should be honored, as they are viewed as essential.", + "attributes": [ + { + "name": "tldr", + "value": "Honoring conditions agreed upon in a marriage contract is important and emphasized in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The requirement to fulfill permissible conditions in a marriage contract is underscored, based on teachings from Prophet Muhammad's hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The text highlights the religious guideline against marrying someone who practices polytheism or acts immorally, which is supported by authentic narrations and scholarly consensus.", + "attributes": [ + { + "name": "tldr", + "value": "Islam prohibits marriage with polytheists or those engaged in immoral acts." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Islamic teachings and scholarly consensus, such as in the narrations by Abdullah bin Amr, affirm the prohibition of marrying polytheists or immoral individuals." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islam, the Qur'anic verse ﴿وَالزَّانِيَةُ لا يَنْكِحُهَا إِلَّا زَانٍ أَوْ مُشْرِكٌ﴾ [An-Nur: 3] implies that a fornicator should only marry another fornicator or a polytheist. This stipulation reinforces the ethical framework surrounding sexual relationships in Islam.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic teaching prohibits marrying a fornicator unless the partner is also a fornicator or polytheist." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Qur'an emphasizes restrictions on marriage to fornicators, limiting them to marrying only other fornicators or polytheists." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The teaching of Prophet Muhammad ﷺ about treating women well, as highlighted during the Farewell Pilgrimage, underscores the importance of compassion and fairness in marital relationships, while also addressing issues of disobedience with measured response.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet emphasized fair and kind treatment of women but allowed for responses to clear misbehavior." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Prophet Muhammad ﷺ advised kind treatment of women but allowed for limited disciplinary actions for obvious misconduct." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Through hadith, it is clarified that relationships prohibited in blood kinship are similarly prohibited through breastfeeding, establishing a moral equivalence in these types of familial bonds.", + "attributes": [ + { + "name": "tldr", + "value": "Breastfeeding establishes the same prohibitions as blood kinship in marriage." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Breastfeeding creates prohibitions in marriage akin to those established by blood relation." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The teachings emphasize that the prohibitions based on kinship in Islam are equally applicable to those related by nursing (breastfeeding). This includes relationships such as one’s mother and sister. The divergence of opinions exists regarding whether the nursing prohibition includes those related by marriage, with detailed discussions by scholars such as Ibn al-Qayyim.", + "attributes": [ + { + "name": "tldr", + "value": "Islam treats nursing relationships like blood relations in terms of marriage prohibitions." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "In Islam, the prohibitions of marriage due to kinship also apply to nursing relationships. Scholars differ on whether marriage prohibitions extend to connections by marriage, with Ibn al-Qayyim delving into this topic." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It is prohibited in Islam to marry both a woman and her aunt, whether maternal or paternal, as reported by Hadiths from both Sahih Bukhari and Sahih Muslim. The consensus among scholars confirms this prohibition, with significant agreement noted by authorities like al-Tirmidhi and Ibn al-Mundhir.", + "attributes": [ + { + "name": "tldr", + "value": "Marrying a woman and her aunt simultaneously is prohibited, and scholars agree on this." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Islam prohibits a man from marrying a woman and her aunt (either paternal or maternal) at the same time. This is confirmed by Hadiths and scholarly consensus." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Islam limits the number of wives a man can have to four at the same time. This is based on the experience of a man who was instructed by the Prophet Muhammad ﷺ to choose four wives when he initially had eight. The Quranic verse in An-Nisa (4:3) also supports this limitation.", + "attributes": [ + { + "name": "tldr", + "value": "A man can have up to four wives in Islam, as supported by Hadith and Quran." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic law restricts men to having a maximum of four wives concurrently, derived from a Hadith where a man was told by the Prophet Muhammad ﷺ to choose four women and a related Quranic verse in An-Nisa (4:3)." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned from the text that the marriage of a slave without the permission of their master is invalid according to several Islamic scholars. This is supported by a hadith where the Prophet Muhammad ﷺ stated that such a marriage is considered adultery. The majority of scholars agree on this stance, while Imam Malik held a differing opinion that the marriage could proceed but the master had the right to dissolve it.", + "attributes": [ + { + "name": "tldr", + "value": "A slave's marriage without master's permission is not valid according to most scholars." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Marriage of a slave without the master's consent is deemed invalid in Islamic teachings, with a hadith describing it as adultery." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I gathered that a female slave who becomes free has the right to choose her marital status, based on the hadith where the Prophet Muhammad ﷺ gave this choice to Barira. There is a disagreement among scholars regarding whether this option is valid if the husband is free, but the majority believe it only holds if the husband is not free.", + "attributes": [ + { + "name": "tldr", + "value": "Freed female slaves can choose their marital status; controversy exists if the husband is free." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "A freed slave woman has the right to decide about her marriage, particularly if her husband is a slave. Scholars are divided if the husband is free." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I discovered that annulment of marriage due to defects is permissible in Islamic law, as demonstrated by a hadith involving the Prophet Muhammad ﷺ who did not take back his gift after annulling a marriage upon discovering a defect in his bride. This idea is also mirrored in a saying attributed to Umar, regarding conditions under which a woman could claim her dowry if deceived about defects.", + "attributes": [ + { + "name": "tldr", + "value": "Marriage annulment is allowed due to defects; dowries are reclaimable in deception cases." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Islamic jurisprudence allows annulment of marriage because of defects. This is supported by a hadith of the Prophet and a saying of Umar." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that scholars have differing opinions on whether a marriage can be annulled due to defects. Some, including Ali, Umar, and Ibn Abbas, believe that women can only be returned due to three specific defects, with a possible fourth related to an ailment in the private parts. However, Ibn al-Qayyim argues that a woman can be returned for any defect that would warrant the return of a slave girl in a sale, drawing an analogy between marriage and sales.", + "attributes": [ + { + "name": "tldr", + "value": "Marriage annulment due to defects is debated among scholars, with varying opinions on acceptable defects." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Marriage annulment depends on which defects are considered valid grounds, with some scholars limiting it to three to four specific defects." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned from the story of al-Dahhak ibn Fayruz that the Prophet Muhammad ﷺ required a Muslim man to divorce one of his two sisters in marriage upon converting to Islam, as this was not permissible in Islam. This shows the application of Islamic rules to pre-existing non-Islamic marriages.", + "attributes": [ + { + "name": "tldr", + "value": "Conversions to Islam must align marriages with Islamic laws." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Non-Islamic marriages need to be adjusted to comply with Islamic principles upon conversion, as seen in the Prophet's command to divorce one of the two sisters." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned from the hadith of Ibn Abbas that if a woman migrated from a land of war to a Muslim land, her marriage was considered annulled unless her husband also migrated during her waiting period, showing that migration for faith could affect marital status.", + "attributes": [ + { + "name": "tldr", + "value": "Migration for faith can annul a marriage unless the husband also migrates during the waiting period." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The act of migration for faith purposes can dissolve a marriage unless both spouses migrate to the Islamic land before the waiting period ends." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned from the hadith of Ibn Abbas about Zainab and Abu al-As that if a couple wants to maintain their previous marital status after converting to Islam, they can choose to do so without a new marriage contract, even after a long separation.", + "attributes": [ + { + "name": "tldr", + "value": "Converts can retain their original marriage status by mutual choice without a new contract." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The retention of the original marital status after conversion is allowed if both parties agree, as seen with Zainab and her husband." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "I’ve learned that there is a discussion among scholars about whether a marriage contract remains valid after the waiting period (عدّة) has ended. Some, citing the hadith of Ibn Abbas, believe it can remain valid and be renewed without a new contract, while others, like Ibn Abdul Barr, claim that a new contract is always required once the waiting period concludes. The issue seems to revolve around the interpretation of specific hadiths and the reliability of their chains of narration.", + "attributes": [ + { + "name": "tldr", + "value": "Scholars debate whether a marriage contract is valid after the waiting period without a new contract." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Some scholars support the validity of the marriage contract post-waiting period without needing a new contract, while others do not." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text emphasizes that a dowry (mahr) is obligatory in Islamic marriage and discourages excessive demands. It states that the dowry remains valid even if it is as simple as an iron ring or teaching the Quran. If no dowry is specified, a woman is entitled to the customary dowry of women of her status if consummation occurs. Presenting part of the dowry before consummation is recommended, and fair treatment among wives is stressed if there is more than one.", + "attributes": [ + { + "name": "tldr", + "value": "A dowry is obligatory, excessive demands are discouraged, and fairness among multiple wives is emphasized." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Dowry is essential in a marriage contract, and fairness among multiple wives is crucial." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Islamic traditions place importance on the presence of a dowry (mahr) in marriage contracts, as indicated by the references to prophetic traditions on the matter. A dowry is considered obligatory.", + "attributes": [ + { + "name": "tldr", + "value": "A dowry is necessary in Islamic marriages." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The text references prophetic traditions that highlight the obligation of a dowry in marriage, showing its importance in Islamic culture." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "There is a preference for simplicity and avoidance of excessive dowries in marriages, as suggested by the saying \"The most blessed marriage is the one with least expenses,\" even though its chain of narration has some weakness.", + "attributes": [ + { + "name": "tldr", + "value": "Simpler, less expensive marriages are preferred." + }, + { + "name": "confidence", + "value": "0.7" + }, + { + "name": "knowledge", + "value": "The tradition of preferring less extravagant dowries for the blessing of marriage shows a cultural value of simplicity and practicality." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Even simplistic dowries, such as a ring of iron or the act of teaching Quran, are considered valid forms of dowry. The acceptance of these forms demonstrates the flexibility in what can be considered a valid dowry.", + "attributes": [ + { + "name": "tldr", + "value": "Minimal items or acts can also serve as a valid dowry." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The validation of symbolic or simple items as dowries in marriage underlines a practical approach to ensuring marriages are facilitated without undue burden." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "From this passage, I learned that in an Islamic marriage, the Maher (dower) is an essential part, and even if a person can't provide something tangible, knowledge of the Quran can be considered sufficient for marriage, as exemplified by the Prophet Muhammad (ﷺ) allowing a man to marry based on his knowledge of certain Surahs.", + "attributes": [ + { + "name": "tldr", + "value": "Islam allows knowledge of Quran to suffice as a Maher in marriage." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Knowledge of Quran can serve as Maher in marriage in Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In the case of a woman whose Maher wasn't specified before her husband's death, Islamic jurisprudence dictates she receives the customary Maher and inheritance rights. This is based on the precedent set by the Prophet Muhammad (ﷺ) in the case of Buru'a bint Washiq, as mentioned by Ibn Mas'ud.", + "attributes": [ + { + "name": "tldr", + "value": "Women receive customary Maher if it wasn't specified before a husband's death." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "If no Maher is specified, a woman gets the customary Maher upon husband's death." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It is recommended (but not obligatory) to provide part of the Maher before consummation of marriage, supported by various Hadiths, although it's not mandatory as shown in the narration from Ibn Abbas.", + "attributes": [ + { + "name": "tldr", + "value": "Providing some Maher before consummation is recommended but not mandatory." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Offering a portion of Maher pre-consummation is preferred, not required." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The importance of good treatment in marriage is emphasized by the Quranic verse 'and live with them in kindness' and Hadiths highlighting the need for patience and good conduct, encouraging believers to treat women well.", + "attributes": [ + { + "name": "tldr", + "value": "Good conduct towards wives is strongly emphasized in Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Muslims are urged to treat their wives with kindness and consideration." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I've learned that in Islam, the Prophet Muhammad ﷺ emphasized kindness towards one's family. He stated, 'The best of you are the best to their families, and I am the best among you to my family,' highlighting the importance of treating spouses with respect and kindness.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet Muhammad ﷺ emphasized kindness to one's family." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad ﷺ taught that the best individuals are those who treat their families well, exemplifying this in his own actions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Qur'an instructs women to be obedient to their husbands, as seen in the verse from Surah An-Nisa, verse 34. The obedience discussed here is framed within the context of marital harmony and avoiding unjust behavior towards wives.", + "attributes": [ + { + "name": "tldr", + "value": "Qur'an instructs marital obedience within specific contexts." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The verse from Surah An-Nisa highlights the importance of obedience in marriage while also warning against unjust treatment of wives." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "It's apparent that the Hadith emphasizes fair treatment of women, guiding believers to act kindly towards their wives and maintain justice. The Prophet's farewell sermon also stresses advising kindness to women and acknowledges their rights, advising against oppressive behavior.", + "attributes": [ + { + "name": "tldr", + "value": "Hadith and Prophet's sermon urge fairness and kindness to wives." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Hadith and the Prophet's last sermon encourage kindness and justice towards wives, emphasizing mutual rights and responsibilities." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad ﷺ practiced fairness among his wives by dividing his time equally and drawing lots for travel. This practice ensured justice and avoided favoritism in marital relations.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad ﷺ was fair with his wives, sharing time equally." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Prophet ﷺ demonstrated fairness among his wives by equally dividing his time and drawing lots for travel." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islam, a woman can waive her turn in favor of another wife, as illustrated by the incident between Sauda bint Zam'a and Aisha. Sauda gifted her turn to Aisha, and the Prophet Muhammad ﷺ spent time with Aisha for both their turns.", + "attributes": [ + { + "name": "tldr", + "value": "A wife can waive her turn for another wife in marriage." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "In Islamic tradition, it is permissible for a woman to waive her night to another wife, as seen in Sauda's case giving her night to Aisha." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "An Islamic tradition prescribes staying with a new virgin bride for seven days and three days with a previously married bride. This follows the account of the Prophet's marriage customs.", + "attributes": [ + { + "name": "tldr", + "value": "Stay seven days with a new virgin bride, three with a previously married one." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Traditions in Islam state that a husband should stay seven days with a new virgin bride and three with a previously married wife." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Withdrawal (azl) without a woman's consent is discouraged, as stated in various hadith. The practice is likened to hidden infanticide by the Prophet Muhammad ﷺ and is generally forbidden without the free woman's permission.", + "attributes": [ + { + "name": "tldr", + "value": "Withdrawal is discouraged unless the woman consents." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The practice of withdrawal is discouraged and equated to a hidden form of infanticide unless consent from the free woman is obtained." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of 'azl (withdrawal) in Islamic tradition is permissible but requires mutual consent, especially with a free woman. The Prophet Muhammad ﷺ indicated that 'azl does not harm, as suggested in conversations about the practices among Persians and Romans.", + "attributes": [ + { + "name": "tldr", + "value": "'Azl is permissible but should be mutually agreed upon; it doesn't harm as shown historically." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "'Azl (withdrawal) does not harm and requires mutual consent with a free woman." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Engaging in intercourse through anal means is heavily discouraged and considered cursed in Islam. Various hadiths emphasize that it is not permissible, with scholars such as Abu Huraira reporting the Prophet's ﷺ strong disapproval.", + "attributes": [ + { + "name": "tldr", + "value": "Intercourse via anal means is cursed and not permissible in Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Intercourse through anal means is strongly condemned in Islam and seen as sinful." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There is a historical debate among scholars regarding the interpretation of the Quranic verse 'approach your tilth however you wish' (Quran 2:223). Some argue it permits certain actions, but traditional interpretations restrict such actions to permissible forms of intercourse.", + "attributes": [ + { + "name": "tldr", + "value": "Some interpret a Quranic verse as permitting certain actions, but traditional views disagree." + }, + { + "name": "confidence", + "value": "0.7" + }, + { + "name": "knowledge", + "value": "The Quranic verse regarding marital relations has sparked debate, but traditionalists emphasize restriction to permissible actions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic law, the principle that 'the child is attributed to the marital bed' means that parentage is determined by legitimacy rather than physical resemblance. This is based on a narration where the Prophet Muhammad ﷺ stated, 'The child is for the bed and the adulterer gets the stone.'", + "attributes": [ + { + "name": "tldr", + "value": "Parentage in Islam is determined by marital legitimacy, not resemblance." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Parentage is based on who is involved in the marital relationship, not who the child physically resembles." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In cases where multiple men claim paternity over a child born to a slave woman, if all claimants had intercourse during the same period, a lot (or random draw) is used to attribute paternity. The man chosen by the lot must pay two-thirds of the blood money to the others.", + "attributes": [ + { + "name": "tldr", + "value": "A lot is used to determine paternity if multiple men claim a child from a slave woman in Islam." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Paternity claims among multiple men require a method of drawing lots, and the chosen assumes financial responsibility." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The use of a lot to determine outcomes in such cases is drawn from historical Islamic judicial decisions and has been supported by several scholars like Malik, Shafi’i, and Ahmad. This reflects the pragmatism in early Islamic jurisprudence when empirical certainty was unattainable.", + "attributes": [ + { + "name": "tldr", + "value": "Historical Islamic jurisprudence used lots for uncertain paternity cases to ensure fairness." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Using lots is a practical solution accepted by major Islamic scholars when certainty is lacking." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic jurisprudence, divorce (ṭalāq) is permissible for a legally responsible and free-willed individual, even if done in jest, as long as it occurs under specific conditions (such as the woman being not in menstruation and not pregnant).", + "attributes": [ + { + "name": "tldr", + "value": "Divorce is permissible but should follow specific guidelines to be valid." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Divorce in Islam is allowed but discouraged without need, and must adhere to certain conditions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The notion that divorce is the most disliked permissible act by Allah highlights its serious nature and the emphasis on family unity in Islam.", + "attributes": [ + { + "name": "tldr", + "value": "Divorce is allowed but considered the most disliked permissible act by Allah." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Divorce is legally permissible but has negative spiritual connotations, emphasizing the sanctity of marriage." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "Islamic law stresses that actions taken in jest concerning marriage, divorce, and manumission are considered serious and binding.", + "attributes": [ + { + "name": "tldr", + "value": "Actions concerning marriage, divorce, and manumission are binding, even in jest." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The seriousness of contractual actions in Islam is underscored, even if performed jokingly." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The hadith indicates that when a man intends to divorce his wife, he should do so when she is not menstruating, as indicated by the Prophet Muhammad's directive to Ibn Umar to wait until his wife was pure before proceeding with the divorce.", + "attributes": [ + { + "name": "tldr", + "value": "Divorce should occur when the wife is not menstruating, as directed by the Prophet." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The ruling from a hadith suggests that a proper divorce should be given when the wife is not menstruating. This is to ensure that the divorce process adheres to Islamic guidelines." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is debate among scholars whether a divorce pronounced during menstruation counts. The prevailing opinion, supported by this text, is that it does not count as a valid divorce in Islam.", + "attributes": [ + { + "name": "tldr", + "value": "Divorce during menstruation is generally not valid in Islam." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The debate about the validity of a divorce pronounced during menstruation is longstanding, but many scholars, including those cited in the text, argue that it does not count." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The text explains differing scholarly opinions on the nature of divorce during menstruation, emphasizing the importance of adhering to correct timing as per Quranic guidance and prophetic tradition.", + "attributes": [ + { + "name": "tldr", + "value": "Different scholars have varied opinions on divorce timing, focusing on prophetic guidance." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The emphasis on following Quranic guidance and prophetic tradition on divorce reflects a broader Islamic principle of adhering to religious protocols for family matters." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In the discussion of whether three pronouncements of divorce (ṭalāq) at once are considered as final or count as only one, the prevailing view among scholars is that they count as three. However, some scholars argue that it should only count as one divorce. This view is attributed to various early Islamic figures including Abū Mūsā and Ibn ʿAbbās.", + "attributes": [ + { + "name": "tldr", + "value": "The debate on whether three divorces pronounced at once count as one or three has differing opinions; the majority view is they count as three." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The issue of whether three immediate pronouncements of divorce count as one or three has divided opinions among scholars, with a majority considering them as three, but notable figures and scholars like Ibn ʿAbbās and Ibn Taimiyah argue for them counting as one." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "A hadith of Rukānah mentions him divorcing his wife using an emphatic expression, but the Prophet ﷺ asked for his intention and when he said he meant only one, the Prophet ﷺ allowed for the revocation of the divorce. This incident illustrates the significance of intention in matters of divorce according to some interpretations.", + "attributes": [ + { + "name": "tldr", + "value": "Intention plays a crucial role in determining the outcome of a divorce, as shown in the hadith of Rukānah." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The hadith about Rukānah demonstrates that intention can influence the ruling of divorce; the Prophet ﷺ confirmed Rukānah's claim of intending only one divorce despite the emphatic language used." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "During the time of the Prophet ﷺ and Abū Bakr, pronouncing three divorces at once was treated as one. However, during ʿUmar's rule, due to people repeatedly doing so, it was decided to enforce these as three to deter the practice, indicating a shift in legal policy based on societal conditions.", + "attributes": [ + { + "name": "tldr", + "value": "Change in the enforcement of divorce pronouncements during ʿUmar's time was due to social context, showing adaptability in policy." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The treatment of triple divorce changed from the Prophet ﷺ and Abū Bakr's era compared to ʿUmar's, indicating how legal rulings can adapt to discourage prevalent but undesirable practices." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic law, a husband has the right to reconcile with his wife during her waiting period if the divorce is revocable. However, after three divorces, she cannot return to him unless she marries someone else and that marriage ends.", + "attributes": [ + { + "name": "tldr", + "value": "A husband can reconcile with his wife during her waiting period if the divorce is revocable." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic law allows a husband to reclaim his wife during her waiting period after a revocable divorce. After three divorces, she must marry someone else before returning to her previous husband." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "It seems that the provision for a husband to reclaim his wife during the waiting period underscores the emphasis on reconciliation in Islamic marital law.", + "attributes": [ + { + "name": "tldr", + "value": "Reclaiming during the waiting period emphasizes reconciliation in Islamic law." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The option for a husband to reclaim his wife during the waiting period indicates a focus on preserving the marriage and encouraging reconciliation within Islamic law." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The saying 'go back to your family' when said with intent is considered a form of divorce, as seen in the Hadith of Aisha and the story of Ka'b bin Malik.", + "attributes": [ + { + "name": "tldr", + "value": "Saying 'go back to your family' with intent implies divorce in Islamic jurisprudence." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Hadiths about the Prophet Muhammad (ﷺ) show that the phrase 'go back to your family' can be considered a divorce if said with intent, but not without it." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Divorce can occur through the process of 'option', as demonstrated by the Quran and supported in Hadith. The Prophet (ﷺ) offered his wives the choice between worldly life and life with Allah, and they chose Allah.", + "attributes": [ + { + "name": "tldr", + "value": "Divorce by option is valid, as shown by the Prophet offering choice to his wives." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The act of offering a choice to one's spouse, as shown in the Quran, is a valid form of initiating divorce when they choose worldly desires over religious life." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "A husband can delegate his power of divorce to someone else. This delegation, or authorization, is considered valid under Islamic law.", + "attributes": [ + { + "name": "tldr", + "value": "Delegating divorce authority to another is permitted in Islamic law." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The concept of delegating the power of divorce to someone else, such as a father, is acceptable in Islam, as it is akin to giving power of attorney." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "When a man declares his wife to be forbidden to him, it is not considered a divorce but an oath that requires expiation.", + "attributes": [ + { + "name": "tldr", + "value": "Declaring a wife forbidden is not divorce; it requires expiation." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "According to Ibn Abbas, declaring a wife forbidden is considered an oath, and the man must expiate it, as the Prophet Muhammad (ﷺ) did in a similar situation." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that there is a narration regarding an incident where the Prophet Muhammad (ﷺ) made something permissible unlawful for himself due to the persistence of Aisha and Hafsa, and Allah revealed a verse to correct this action.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet (ﷺ) was corrected by a revelation for making lawful things unlawful." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad (ﷺ) declared something permissible as forbidden upon himself under pressure from Aisha and Hafsa, which was addressed by revelation." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The discussion on the interpretations around the Prophet's action and the subsequent revelation reflects different scholarly opinions, about eighteen in number, emphasizing the complexity and depth of understanding scripture.", + "attributes": [ + { + "name": "tldr", + "value": "There are multiple interpretations of the Prophet's action and the revelation." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Several scholarly interpretations exist about the incident involving the Prophet (ﷺ) and the revelation, showing the depth of Islamic jurisprudence." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text highlights the change in marital laws, particularly that a man cannot reclaim his wife after divorcing her three times, unless she marries another man first, which is now regulated by the verse 'Divorce is twice.'", + "attributes": [ + { + "name": "tldr", + "value": "A husband cannot reclaim a wife after three divorces unless she marries someone else first." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The law on divorce was clarified, indicating that remarriage is only permissible after a third divorce if the woman marries another man first." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text explains that after a third divorce, the woman cannot return to her previous husband until she marries another man, based on the Quranic verse from Surah Al-Baqarah (2:230) and the Hadith of the Prophet Muhammad ﷺ about tasting the sweetness of one another.", + "attributes": [ + { + "name": "tldr", + "value": "A woman can't return to her former husband after three divorces until she marries someone else, according to Islamic teachings." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "This rule is based on both Quranic scripture and confirmed sayings of the Prophet, with scholarly consensus on its interpretation." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In the context of Islamic law, if a husband and wife agree on a divorce initiated by the wife, known as 'khul', the decision concerning the woman's future is hers, and she does not return to the husband by simply remarrying him. The financial part of this arrangement must be mutually agreed upon, and it is considered a dissolution of marriage, not a divorce, with the waiting period being one menstrual cycle.", + "attributes": [ + { + "name": "tldr", + "value": "Khul is a dissolution of marriage where the wife's future is her decision, needing mutual agreement on any financial exchange." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "If a husband and wife agree on a 'khul' divorce, it needs mutual consent on the financial exchange, and the wife controls her future decisions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad's ruling, as narrated by Ibn Abbas, supports that a wife must return the husband's gift in exchange for a 'khul'. Various narrations confirm that the wife must return only what she received, not more, aligning with scholars like Abu Hanifa, Ahmad, and others, who argued against the husband taking more than what he had given.", + "attributes": [ + { + "name": "tldr", + "value": "In 'khul', the wife returns the gift from the husband—not more—which aligns with traditional scholarly views." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The wife's duty in 'khul' is to return what she received, as supported by several scholars, but not more than that." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The text emphasizes the importance of fairness in the financial exchange during 'khul', highlighting a concern that without the wife's control over her future decisions and a fair exchange, the concept of redemption could be nullified.", + "attributes": [ + { + "name": "tldr", + "value": "Fairness and mutual consent are crucial in 'khul' to ensure the process respects both parties' rights." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The fairness in returning only what was received in 'khul' is essential to preserve both parties' rights and intentions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that according to the verse in Surah Al-Baqarah (2:229), it is permissible for a husband and wife to detach through mutual consent as long as they fear they will not uphold the boundaries set by Allah. This implies a provision for Khula (divorce initiated by the wife) if harmony cannot be maintained.", + "attributes": [ + { + "name": "tldr", + "value": "Khula is permissible if mutual boundaries can’t be upheld." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Surah Al-Baqarah (2:229) allows a couple to separate if they fear violating Allah's boundaries." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "I think the hadith mentioned from Al-Bayhaqi regarding a woman returning a garden plus more to her husband is weak and doesn't provide strong evidence because the Prophet did not approve of taking more than what was given to the wife originally. This resonates with the Quranic guidelines that allow taking back gifts only if the couple fears not upholding Allah's limits.", + "attributes": [ + { + "name": "tldr", + "value": "The hadith about returning more than given is weak and not aligned with the Quran." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The return of gifts in excess is unreliable as evidence according to weak hadith and Quranic interpretation." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "I feel that the notion of obtaining mutual consent between spouses in resolving disputes is crucial, as stated in Surah An-Nisa (4:128), which advocates for reconciliation. This aligns well with Islamic principles of fairness and mutual respect in marital relations.", + "attributes": [ + { + "name": "tldr", + "value": "Mutual consent in reconciliation is vital in Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Mutual agreement is key in resolving marital disputes, based on Surah An-Nisa (4:128)." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The role of an arbitrator (or judge) is important in resolving marital disputes, as emphasized in Surah An-Nisa (4:35), where the presence of two arbitrators from each side is suggested. This ensures impartiality and fairness in sensitive situations such as Khula.", + "attributes": [ + { + "name": "tldr", + "value": "Arbitrators play a pivotal role in marital dispute resolution." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Arbitrators from both sides should be appointed in disputes, as per Surah An-Nisa (4:35)." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The hadith regarding the Prophet instructing the woman to observe 'iddah (waiting period) of one menstrual cycle after Khula suggests it is seen as a form of termination of marriage rather than a divorce, which typically has a longer 'iddah period. This reflects the unique nature of Khula.", + "attributes": [ + { + "name": "tldr", + "value": "In Khula, the 'iddah is shorter, indicating its nature as a marriage termination." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Khula has a shorter 'iddah of one menstrual cycle, indicating it as a unique dissolution mechanism." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I've learned from this text that in the case of khul', where a woman seeks to initiate a divorce from her husband, the waiting period (iddah) is one menstruation cycle (haydah). This is supported by the narration involving the wife of Thabit ibn Qais, where the Prophet Muhammad ﷺ instructed her to observe this specific waiting period after their separation.", + "attributes": [ + { + "name": "tldr", + "value": "In khul', the waiting period is one menstruation cycle, showing it's a dissolution, not divorce." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The iddah for khul' is one haydah as instructed by the Prophet ﷺ, indicating it is a dissolution rather than a divorce." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The text compares khul' with divorce, highlighting that while the iddah for divorce is three menstruation cycles, the iddah for khul' is only one. This distinction emphasizes that khul' is considered a form of dissolution rather than a regular divorce process.", + "attributes": [ + { + "name": "tldr", + "value": "Khul' involves a different iddah period than divorce, suggesting it's a dissolution." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The iddah for khul' being different from divorce indicates khul' is seen as a dissolution, not a typical divorce." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "There is a note on some narrations stating that the woman was given a single pronouncement of divorce. However, this has been extensively discussed and clarified in Islamic jurisprudence texts, indicating the complexities of interpreting hadith and the importance of scholarly exegesis.", + "attributes": [ + { + "name": "tldr", + "value": "Different narrations about khul' underscore the need for scholarly interpretation of hadith." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Varying narrations, such as those mentioning a divorce pronouncement in khul', highlight the intricacies in hadith interpretation used by scholars." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The concept of 'الائلاء' (Ilaa) in Islamic law refers to a husband swearing an oath not to approach his wife or wives for a specific period. If he sets a period of less than four months, he is separated from them until the period ends. If it is more than four months, he must choose between reconciliation or divorce after the period ends.", + "attributes": [ + { + "name": "tldr", + "value": "Ilaa allows separation without divorce for up to four months; beyond that, the husband must choose between reconciliation or divorce." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Ilaa involves an oath from the husband regarding marital relations, with specific rules depending on the timeframe set in the oath." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The rule of not exceeding four months for Ilaa is supported by the hadith where the Prophet Muhammad ﷺ made an oath from his wives for one month. After this period, he resumed relations, showing the legitimacy of timing Ilaa under four months.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet's practice confirms the validity of Ilaa for under four months." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet ﷺ conducted an Ilaa for one month, illustrating the correct practice under Islamic law." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "If the husband chooses to set the duration of Ilaa for more than four months, the Qur'an instructs that after this period, he must either reconcile or divorce. This is based on the Quranic verse, Surah Al-Baqarah 2:226, and supported by the practices of early Islamic figures like Ibn Umar.", + "attributes": [ + { + "name": "tldr", + "value": "Islam requires a decision between reconciliation or divorce after four months of Ilaa." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Quran and Sunnah instruct a decision after four months of Ilaa, showcasing the balance between marital obligations and personal vows." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "From this text, I learned that there is a debate among Islamic scholars regarding the duration of 'Ilaa' (an oath by a husband not to have marital relations with his wife) and whether it should be strictly four months or less. The majority opinion is that it should be four months or more, based on the Quranic verse. However, the text indicates that the Prophet Muhammad himself practiced Ilaa for one month, suggesting that less than four months can also be valid.", + "attributes": [ + { + "name": "tldr", + "value": "The majority of scholars argue Ilaa must be at least four months, but evidence shows it can be less." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The debate on the duration of Ilaa exists, with varying scholarly opinions on whether a period shorter than four months is valid." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic law, 'ظِهار' (Zihar) occurs when a husband equates his wife to a forbidden relation, like saying she is like his mother's back, making her temporarily unlawful to him until he performs an expiation (كفارة). This expiation follows a specific order: freeing a slave, feeding sixty needy people, or fasting two consecutive months if financially unable.", + "attributes": [ + { + "name": "tldr", + "value": "Zihar requires expiation before marital relations can resume, involving freeing a slave, feeding the needy, or fasting." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Zihar is a statement from a husband to his wife making her forbidden without expiation." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "If the husband is impoverished and unable to fast, the Imam may provide assistance from Muslim charity, which he can use for himself or his family.", + "attributes": [ + { + "name": "tldr", + "value": "Imams can provide charity to assist with Zihar expiation if the husband is poor." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Imam can assist impoverished individuals from Muslim charity funds for expiation." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Temporary Zihar is only nullified by the passage of the designated time. If the husband resumes marital relations or expiation is conducted before the period ends, it becomes obligatory to complete the expiation.", + "attributes": [ + { + "name": "tldr", + "value": "Temporary Zihar ends with the passing of time unless relations are resumed, necessitating expiation." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Temporary Zihar ends naturally with time or requires expiation if breached." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In a situation where a man broke an oath regarding not going near his wife, Prophet Muhammad (ﷺ) advised him on different forms of penance such as freeing a slave, fasting for two months, or feeding sixty needy people. However, if he couldn't afford these, he was allowed to use his given charity for his family's sustenance.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad (ﷺ) provided options for penance when a man broke his oath of staying away from his wife." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The man initially could not afford the usual forms of penance, so he was allowed to receive charity for sustenance." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There is a diversity of opinions among scholars regarding the conditions and implications of such oaths in Islam, specifically whether returning to the act or simply intending to break the vow constitutes 'returning' under Surat Al-Qasas, verse 3.", + "attributes": [ + { + "name": "tldr", + "value": "Scholars differ on what constitutes breaking an oath related to staying away from one's wife." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Debate exists on whether the intent or the action of breaking an oath fully qualifies as 'returning'." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "I find the diversity of interpretations on the matter of breaking oaths fascinating, as it shows the depth and flexibility of Islamic jurisprudence when addressing the realities of human behavior and circumstances.", + "attributes": [ + { + "name": "tldr", + "value": "The variety of scholarly opinions demonstrates the depth of Islamic jurisprudence." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The interpretations reflect comprehensive legal thinking tailored to human needs and situations." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In an Islamic context, if a man performs a 'zihaar' and then engages in intercourse with his wife before making expiation, he must refrain from approaching her until he fulfills what Allah has commanded, as supported by the hadith narrated by Ibn Abbas. This is validated by scholars like Al-Tirmidhi and Al-Hakim.", + "attributes": [ + { + "name": "tldr", + "value": "A man must make expiation before resuming marital relations after 'zihaar'." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "'Zihar' requires expiation before resuming conjugal relations according to Islamic teachings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The permissibility of temporary 'zihaar' is acknowledged, as demonstrated by the case of Salamah ibn Sakhr, who declared 'zihaar' until the end of Ramadan. This has been authenticated by various scholars and sources, including Al-Hakim and others.", + "attributes": [ + { + "name": "tldr", + "value": "Temporary 'zihaar' is permissible as shown by historical precedents." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Temporary 'zihaar' was practiced historically, evidenced in hadith." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Expiation becomes obligatory only upon the act of return to marital relations after a 'zihaar'. If the temporary period of 'zihaar' passes without such return, no expiation is required. However, if the practice of 'zihaar' is based on an objectionable or false statement, expiation is obligatory regardless of its temporary nature.", + "attributes": [ + { + "name": "tldr", + "value": "Expiation is needed only if marital relations are resumed or if 'zihaar' is inappropriate." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Expiation for 'zihaar' depends on resumption of relations or the nature of the statement." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In cases where a man accuses his wife of adultery and she denies it, and he does not recant, both undergo a process called 'لعان' (lian). The man swears four oaths by Allah that he is truthful, and calls God's curse upon himself if he is lying. The woman responds with four oaths by Allah that he is lying, and calls God's wrath upon herself if he is truthful. If she is pregnant or has given birth, the child is attributed to her alone. The marriage is permanently ended, and the man is considered a slanderer.", + "attributes": [ + { + "name": "tldr", + "value": "In 'لعان', both spouses swear oaths about the truthfulness of adultery accusations, resulting in permanent separation." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "In the process of 'lian', both spouses swear religious oaths about the accusation of adultery, leading to permanent separation. The child from the marriage is attributed to the mother alone." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Quran outlines the procedure for 'لعان' in the verse: 'And those who accuse their wives...' from Surah An-Nur. The stipulation that the woman must not confess to adultery and the man must not recant is based on the Prophet Muhammad's (PBUH) guidance, which encouraged the spouses to exercise caution, warning of the severe consequences in the afterlife.", + "attributes": [ + { + "name": "tldr", + "value": "'Lian' is based on the Quran and the Prophet's guidance, emphasizing caution due to the severe consequences after death." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The Quranic basis for lian and the Prophet's advice highlight the gravity and the caution required in accusing a spouse of adultery." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The process of mutual cursing (mulaa'ana) between spouses can result in a separation that is permanent, as stated in the hadith where it is mentioned that once a husband and wife undergo this process, they do not reunite. This is supported by the sayings attributed to Prophet Muhammad ﷺ according to several hadith sources.", + "attributes": [ + { + "name": "tldr", + "value": "Mulaa'ana results in a permanent separation between spouses." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Mutual cursing (mulaa'ana) permanently separates the couple." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "A child born as a result of a mutual cursing situation is legally attributed to the mother and inherits from her, while anyone who accuses this child without proof is liable to be punished with flogging for slander, as derived from the hadith narrated by Amr ibn Shu'aib.", + "attributes": [ + { + "name": "tldr", + "value": "The child from a mulaa'ana inherits from the mother; slanderers are punished." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Child from mulaa'ana inherits the mother; slanderers are flogged." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The concept of mutual cursing reflects a significant legal and social mechanism in Islamic jurisprudence for resolving disputes related to accusations of adultery, ensuring both the protection of family honor and the rights of the individuals involved.", + "attributes": [ + { + "name": "tldr", + "value": "Mulaa'ana addresses accusations of adultery in Islamic law." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Mulaa'ana is a legal mechanism for dealing with adultery accusations." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The duration of 'iddah varies based on the woman's situation. For a pregnant woman, 'iddah ends with childbirth. For a menstruating woman, it is three menstrual cycles. For other women, like those too young or too old to menstruate, it is three months. In the case of a widow, 'iddah lasts four months and ten days, or until childbirth if she is pregnant.", + "attributes": [ + { + "name": "tldr", + "value": "The 'iddah period varies: childbirth for pregnant, three cycles for menstruating, three months for others, four months and ten days for widows." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The 'iddah period varies for different categories of women as specified by Islamic law." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The requirement for a menstruating woman's 'iddah to last three cycles is anchored in the Quranic verse Al-Baqarah 2:228, which instructs divorced women to wait through three cycles. This is further supported by Hadith, indicating the interpretation of 'quroo'' as menstrual cycles.", + "attributes": [ + { + "name": "tldr", + "value": "A menstruating woman's 'iddah is three cycles, based on Quran and Hadith interpretation of 'quroo'." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The determination of a menstruating woman's 'iddah is supported by Quran and Hadith." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There is some scholarly disagreement over how to calculate 'iddah for women who have temporarily ceased menstruating. The prevailing opinion is to wait until menstruation resumes or determine 'iddah by months if it does not.", + "attributes": [ + { + "name": "tldr", + "value": "Scholars differ on 'iddah for ceased menstruation; wait for return or use months." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The calculation of 'iddah when menstruation stops temporarily varies among scholars." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islam, the waiting period for a widow is four months and ten days, except if she is pregnant, in which case it lasts until she gives birth. This is based on Quranic verses and Hadiths, illustrating the logic and compassion inherent in these rulings. Pregnant women have a different waiting period due to their condition, reflecting an understanding of family dynamics and responsibilities.", + "attributes": [ + { + "name": "tldr", + "value": "The waiting period for widows is four months and ten days, except if pregnant, then it's until they give birth." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Quran specifies different waiting periods for widows and pregnant women based on their circumstances." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The Prophet Muhammad ﷺ clarified the distinction between different types of waiting periods, showing his role as an interpreter and communicator of divine revelation. His explanation was especially pivotal in cases like that of Sabi’a who was pregnant when her husband died, indicating the necessity to observe the waiting period until childbirth. This highlights the flexibility and adaptability of Islamic rulings to ensure fairness and understanding within the community.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad ﷺ clarified the waiting period for pregnant widows until childbirth, showing the adaptability of Islamic law." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Prophet Muhammad ﷺ's guidance was crucial in explaining specific circumstances of waiting periods for pregnant women." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "Some scholars interpreted the waiting period differently, suggesting a blend of both periods (four months and childbirth) for added caution, reflecting their interpretation of the Quran and Hadith. This indicates a diversity of thought in Islamic jurisprudence and the importance of contextual understanding in applying religious texts.", + "attributes": [ + { + "name": "tldr", + "value": "Some scholars argue for a longer waiting period as a cautious approach, showing diversity in interpretation." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Different interpretations of waiting periods reflect diverse scholarly thought and the importance of context in Islamic jurisprudence." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The deferral period for a concubine's divorce is two menstrual cycles, as narrated by Aisha and involving observations from multiple Islamic scholars. However, the reliability of the hadith is debated.", + "attributes": [ + { + "name": "tldr", + "value": "A concubine's divorce waiting period is two menstrual cycles; hadith authenticity is debated." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The waiting period for a concubine, in terms of divorce, as per Islamic law, is defined as two menstrual cycles. This is supported by a hadith from Aisha regarding the sayings of the Prophet Muhammad, however, the hadith itself is considered weak by some scholars due to the chain of narrators." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "A widow should not adorn herself for more than three days unless her husband passed away, in which case, the period is four months and ten days.", + "attributes": [ + { + "name": "tldr", + "value": "Widow mourning period lasts four months and ten days if the husband passed." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "In Islamic tradition, if a woman's husband passes away, she is expected to observe a mourning period of four months and ten days, during which she should not adorn herself. This is based on a hadith reported in Sahih al-Bukhari and Sahih Muslim." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There is some discussion around the ability of women to use kohl during their mourning period, showing the complexity of interpreting religious texts.", + "attributes": [ + { + "name": "tldr", + "value": "Interpreting rules about adornment during mourning raises complex issues." + }, + { + "name": "confidence", + "value": "0.7" + }, + { + "name": "knowledge", + "value": "The use of kohl by women during the mourning period is debated, as shown by a specific case addressed to the Prophet where permission for using kohl was denied to a woman mourning her husband. This highlights the nuanced discussions that arise regarding religious observances." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that the mourning period (حداد) for a widow in Islam is traditionally set at four months and ten days, as specified in several authentic hadiths.", + "attributes": [ + { + "name": "tldr", + "value": "The Islamic mourning period for widows is four months and ten days." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The mourning period for widows, typically four months and ten days, is grounded in Islamic tradition." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "This passage highlights a specific case where Asma bint Umais was instructed not to mourn beyond the third day due to unique circumstances, sparking discussions among Islamic scholars about the interpretation and authenticity of such hadiths.", + "attributes": [ + { + "name": "tldr", + "value": "An exception to the mourning period was made for Asma bint Umais." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Asma bint Umais was given an exception to the typical mourning period, which led to debate among scholars about its authenticity." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "Reflecting on Fari'a bint Malik's story, it seems practical and compassionate for Islam to allow exceptions for widows to remain in familiar surroundings if circumstances require.", + "attributes": [ + { + "name": "tldr", + "value": "Exceptions to mourning practices show Islam's practicality and compassion." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Islamic allowance for a widow to stay in a familiar home shows adaptable compassion." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The text discusses differing opinions on the permissibility of women leaving their homes due to necessity. It references various accounts and opinions from companions of the Prophet and later scholars. The main argument against allowing this is that there is no strong evidence that opposes the established Hadith of Fari'ah, which is considered a stronger source. An anecdotal reference is made to women whose husbands were martyred being allowed to meet together during the evening, but it is noted that this particular narration is weak (Mursal) and does not provide strong evidence either.", + "attributes": [ + { + "name": "tldr", + "value": "Debate exists on women leaving their homes for necessity, with no strong opposing evidence to established Hadith." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "There is a discussion on the permissibility of women leaving their homes due to necessity, with varying opinions. However, there's no strong evidence that overrides the Hadith of Fari'ah." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text emphasizes that a man should not engage in sexual relations with female captives, particularly those who are pregnant or menstruating. A woman must go through a menstrual cycle to ensure she is not pregnant before such relations occur.", + "attributes": [ + { + "name": "tldr", + "value": "Sexual relations with female captives are prohibited until pregnancy status is determined." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Sexual relations with female captives are strictly regulated in Islam, particularly focused on ensuring that a woman is not pregnant. This highlights the importance of acknowledging the woman's physical state for religious and ethical reasons." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The Prophet Muhammad's sayings, as cited in the text, underline the seriousness of the prohibition against having sexual relations with female captives without proper clearance. This is a stern warning meant to protect both the individuals involved and uphold moral standards.", + "attributes": [ + { + "name": "tldr", + "value": "Hadiths strongly advise against improper relations with captives, pointing to moral and ethical considerations." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The teachings of Prophet Muhammad stress the moral and ethical implications of engaging in relations with female captives without ensuring they are not pregnant. This underscores a broader ethical duty to act with integrity and respect towards all individuals." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the Islamic principle that a man should not water (i.e., cultivate or raise) the offspring of another man. This is derived from a hadith reported by various scholars such as Ahmad, Tirmidhi, and Abu Dawud.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic Law prohibits a man from raising or supporting another man's child." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The principle exists to ensure lineage and clarity regarding parentage. It applies to cases where the offspring could potentially be from another individual, emphasizing the importance of clear lineage in Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "According to a hadith reported by Ibn Abbas, the Prophet Muhammad (ﷺ) prohibited the sale of spoils of war before they were divided, highlighting the importance of rightful ownership before transactions.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet (ﷺ) prohibited selling war spoils before division." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "This ruling ensures that ownership is properly established before any sale, aligning with the Islamic principles of fairness and proper distribution." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The text mentions that among certain scholars, there is an understanding of waiting until a female captive's physical state is determined before allowing any relations, which reflects propriety and caution in Islamic teachings.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic law emphasizes waiting for clarity on a captive's state before allowing relations." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "This ensures that clarity and respect are maintained, preventing any violations related to lineage and relationships." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The obligation of financial support, termed 'nafaqah,' is incumbent upon a husband for his wife during marriage and for a revocably divorced wife, but not for a permanently divorced wife or during the waiting period after the husband's death, unless she is pregnant.", + "attributes": [ + { + "name": "tldr", + "value": "Nafaqah is required for married wives and revocably divorced wives, not for those permanently divorced." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Nafaqah is an Islamic duty of financial support from a husband to his wife, rooted in Quranic teachings and Hadith evidence." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "A wealthy parent is obliged to support a financially struggling child, and vice versa, and similarly for a master to support their owned servant. This obligation is not required from a relative purely due to kinship, except from the perspective of maintaining family ties.", + "attributes": [ + { + "name": "tldr", + "value": "Financial support is obligatory between parent and child, not purely from kinship, but family ties should be maintained." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Islamic law dictates financial responsibilities within families but distinguishes between obligatory and recommended support." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The clear Qur'anic and prophetic guidance shows a socially structured approach to financial responsibilities within family dynamics, emphasizing fairness and mutual support.", + "attributes": [ + { + "name": "tldr", + "value": "The Qur'an and Hadith promote structured family financial responsibilities, ensuring fairness and care." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic teachings aim to balance social justice with familial compassion through financial responsibilities." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The obligation of financial support and housing for women in iddah (waiting period) is supported by Quranic verses, such as in Surah At-Talaq (65:6) which states that divorced women should be provided for where you reside, according to your means.", + "attributes": [ + { + "name": "tldr", + "value": "Financial support and housing are obligatory during iddah based on Quranic guidance." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Quran makes it clear that men must provide housing and support for women during their iddah period after a revocable divorce." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "For women who are irrevocably divorced (ba'in), there is no obligation of financial support or housing. This is based on the Hadith where the Prophet Muhammad (peace be upon him) stated that a thrice-divorced woman is not entitled to maintenance or housing unless she is pregnant.", + "attributes": [ + { + "name": "tldr", + "value": "Irrevocably divorced women are not entitled to support or housing unless pregnant." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The hadith narrated by Fatima bint Qais, which is accepted by scholars, states there is no maintenance or housing for thrice-divorced women unless they are pregnant." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There is a significant difference of opinion among Islamic scholars regarding the obligations towards ba'in women, with some scholars citing Fatima's hadith, while others, like Umar and Aisha, questioned its authenticity against the Quran.", + "attributes": [ + { + "name": "tldr", + "value": "Scholars differ on obligations toward ba'in women, citing hadith authenticity concerns." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "While Fatima's narration is widely accepted, scholars like Umar and Aisha expressed doubts, emphasizing the need to weigh the Quran and Sunnah over a single reported tradition." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the obligation of financial support (nafqa) for pregnant women during different types of waiting periods (iddah), such as revocable divorce, irrevocable divorce, and widowhood based on Islamic teachings and traditions.", + "attributes": [ + { + "name": "tldr", + "value": "Financial support for pregnant women is obligatory during the waiting period in Islamic law, except for widows." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "In Islamic law, financial support is required for pregnant women during their waiting period, but not obligatory for those whose spouses have died, as evidenced by Hadith and Quranic verses." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The discussion suggests a nuanced view on the requirement for widows to remain in the marital home during iddah, indicating an interpretation that emphasizes harmonization between different sources of Islamic law.", + "attributes": [ + { + "name": "tldr", + "value": "There is a nuanced view on widows staying in the marital home during iddah, harmonizing various legal sources." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The interpretation that widows may remain in the marital home until the end of iddah aligns different evidential sources in Islamic jurisprudence." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It is a religious obligation for wealthy individuals to financially support their parents and children, as derived from Quranic verses and Prophetic traditions.", + "attributes": [ + { + "name": "tldr", + "value": "Wealthy individuals are religiously obligated to support their parents and children." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "According to Islamic teachings, financial responsibility towards one's parents and children is obligatory for those who are financially able, based on various religious texts." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The obligation of the master to provide for his servant in Islam is underscored by the teaching that the master should feed and clothe the servant from the same resources he uses, reflecting a humane and ethical treatment doctrine.", + "attributes": [ + { + "name": "tldr", + "value": "Humane provision for servants by their masters is emphasized in Islamic teachings." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islam encourages ethical treatment of servants, advocating for humane provisions comparable to those of the master's own lifestyle." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is no specific obligation in Islam for financial support (nafqa) for all relatives except through maintaining family ties (silat ar-rahm). General hadiths on maintaining family ties exist, but they do not specify mandatory financial support for all relatives.", + "attributes": [ + { + "name": "tldr", + "value": "Financial support for relatives is not obligatory in Islam, except as part of family ties." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic teachings do not require financial support for all relatives outside the obligation of maintaining family ties, as there is no specific evidence mandating this." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The Quran emphasizes financial responsibility according to one's means, implying that if a relative requires support, those with the means should provide it. This is supported by verses from Al-Talaq (65:7) that indicate spending within one's capacity.", + "attributes": [ + { + "name": "tldr", + "value": "Support should be provided to relatives based on one’s financial ability." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Quran advises spending according to one's means, suggesting that if relatives are in need, financial assistance should be provided by those who are capable." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The required financial support includes not only necessities but also clothing and housing, drawn from Quranic verses and authentic hadiths.", + "attributes": [ + { + "name": "tldr", + "value": "Financial obligations include providing clothing and housing for those one supports." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic teachings stipulate that financial obligations extend to providing clothing and housing, as indicated by referenced Quranic verses and hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that the minimum number of nursing sessions required for the establishment of the legal implications of breastfeeding in Islam is five confirmed instances. This is based on a hadith by Aisha recorded in Sahih Muslim which states that initially ten instances were specified, but this was abrogated to five before the Prophet's death.", + "attributes": [ + { + "name": "tldr", + "value": "Five nursing sessions are needed to establish legal breastfeeding rules in Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Islamic ruling on nursing is established after five confirmed instances, based on Aisha's narration." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "It's interesting to note the flexibility in Islamic jurisprudence when dealing with exceptions like nursing an adult. The text mentions that an adult, even with a beard, can be breastfed in situations that involve permissible looking. This indicates the pragmatic approach of Islamic law in specific contexts.", + "attributes": [ + { + "name": "tldr", + "value": "Nursing an adult is permissible to allow for lawful interactions." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Islamic law allows adult breastfeeding to permit lawful interactions, showing its situational adaptability." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "I feel that the nuanced understanding of what counts as a valid nursing session highlights the detailed nature of Islamic legal texts. The distinction made between less than five instances not prohibiting relations shows the importance Islam places on creating precise legal definitions.", + "attributes": [ + { + "name": "tldr", + "value": "Islam places importance on precise legal definitions in nursing." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The distinction in nursing instances shows the precision of Islamic legal text." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Many notable Islamic scholars, such as Ibn Masud, Aisha, Abdullah bin Zubair, and others, have contributed to the understanding of Islamic jurisprudence regarding the concept of 'rada' (breastfeeding). They debated issues like whether the act of breastfeeding alone establishes familial ties that prevent marriage.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic scholars have diverse views on breastfeeding's impact on familial relationships." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The scholars debated the intricacies of how breastfeeding impacts legal and familial ties within Islamic law." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The majority opinion in Islamic jurisprudence is that any amount of milk that reaches the stomach through breastfeeding is sufficient to establish prohibition of marriage due to the milk kinship.", + "attributes": [ + { + "name": "tldr", + "value": "Breastfeeding that affects the stomach creates a kinship preventing marriage." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Majority of scholars believe that the act of breastfeeding, even if a small amount, establishes a prohibition against marriage similar to blood kinship." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is a condition that breastfeeding must happen before the child is weaned to establish familial relationships that prevent marriage. This is based on specific Hadiths from Prophet Muhammad (PBUH).", + "attributes": [ + { + "name": "tldr", + "value": "Only pre-weaning breastfeeding creates familial ties preventing marriage." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Islamic texts and teachings specify that breastfeeding must occur before weaning to establish a prohibited marriage relationship." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic tradition, there was a practice where breastfeeding could establish certain familial-like bonds. This practice was supported by notable figures such as Ali, Aisha, and others like Arwa bin Zubair. It was mentioned that even older males could become non-mahram through breastfeeding.", + "attributes": [ + { + "name": "tldr", + "value": "Some Islamic scholars allowed breastfeeding to create familial bonds even for adults." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The practice of breastfeeding an adult to create familial bonds was supported by some Islamic scholars and had precedents in Hadith." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "There seems to be a significant debate among scholars regarding the permissibility of this practice as it has both proponents and opponents. I find it interesting that different scholars and schools of thought might view these traditions differently, showcasing the diversity of interpretation within Islamic jurisprudence.", + "attributes": [ + { + "name": "tldr", + "value": "The permissibility of adult breastfeeding in Islam is debated among scholars." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The acceptance of adult breastfeeding to establish mahram status has been disputed among scholars." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The reliance on the Hadith of Zainab bint Umm Salama and other accounts illustrates how different narratives and traditions are utilized in Islamic jurisprudence to form legal and social norms. This practice, although controversial, reflects a broader context in which Hadiths are interpreted for contemporary issues.", + "attributes": [ + { + "name": "tldr", + "value": "Hadiths play a crucial role in shaping Islamic legal opinions." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Hadiths, like the one concerning Zainab bint Umm Salama, are pivotal in shaping legal and social norms in Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In the context of child custody in Islamic jurisprudence, the mother has the primary right to custody of the child as long as she does not remarry. If the mother remarries, other relatives such as the maternal aunt (khala) or the father are considered, with the decision ultimately made by a judge based on the child's best interest. Once the child reaches an age of independence, they can choose between their parents if both are available.", + "attributes": [ + { + "name": "tldr", + "value": "The mother has the primary right to child custody unless she remarries." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Child custody prioritizes the mother unless she remarries, then other relatives are considered." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The saying of the Prophet Muhammad ﷺ, 'You are more entitled to him as long as you do not remarry,' indicates the importance of the mother's role in nurturing a child when parents are separated unless circumstances change through remarriage. This underscores the value Islam places on the mother's bond with her child.", + "attributes": [ + { + "name": "tldr", + "value": "Islam values the mother's role in custody unless she remarries." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The mother's nurturing role is highly regarded in Islamic custody laws." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There is a nuanced debate within Islamic scholarship regarding whether a mother's right to custody is nullified if she remarries someone who is related to the child. Some scholars argue that if the new spouse is a close relative, such as a maternal uncle, the custodial rights may not be nullified. This interpretation may have implications for contemporary custody cases.", + "attributes": [ + { + "name": "tldr", + "value": "Debate exists on custodial rights when a mother remarries a relative." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Scholars differ on the impact of remarriage to a relative on custodial rights." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that in Islamic jurisprudence, the maternal aunt (الخالة) is considered to have the right to custody of a child similar to the mother's right. This is evidenced by the Prophet Muhammad's (ﷺ) statement in a hadith where he awarded custody to the maternal aunt, saying, \"The maternal aunt is in the position of the mother.\" This illustrates the importance placed on the mother's side for childcare.", + "attributes": [ + { + "name": "tldr", + "value": "The maternal aunt has custody rights similar to the mother in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The maternal aunt is given precedence in custody over others, similar to the mother." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I found out that the father's right to custody is not explicitly detailed in the text of the hadith, but it is inferred. The statement of the Prophet ﷺ to a mother, \"You have more right to him as long as you do not marry,\" implies that the father gains custody rights after the mother and those in her position, like the maternal aunt, if she remarries.", + "attributes": [ + { + "name": "tldr", + "value": "The father's custody right is secondary to the mother's and similar figures unless she remarries." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The father's right to custody is secondary to the mother and maternal aunt unless the mother remarries." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "It seems logical that when no immediate relative like the mother, maternal aunt, or father can take custody, a judge's discretion is used to appoint a suitable relative to take care of the child. This emphasizes the role of judges in ensuring the child's welfare by finding the most caring and competent relative to act as guardian.", + "attributes": [ + { + "name": "tldr", + "value": "Judges can appoint suitable relatives as guardians if primary custodians are unavailable." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "If primary custodians are absent, judges appoint a suitable relative as a guardian." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The principle of offering the child a choice between parents after reaching an age of independence is supported by a hadith where a child was given the choice to choose between his father and mother. This shows the respect for the child's preference when they reach a suitable age for making such decisions.", + "attributes": [ + { + "name": "tldr", + "value": "After reaching independence, a child can choose between parents for custody." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Once reaching a certain age, children can choose which parent to live with." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad ﷺ once mediated a situation where a child's parents had different religious beliefs after the father converted to Islam but the mother did not. The child was given the choice of which parent to be with, and with the Prophet's prayer for guidance, the child chose the father.", + "attributes": [ + { + "name": "tldr", + "value": "A child chose to stay with a Muslim father over a non-Muslim mother with the Prophet's mediation and prayer." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The story reflects Islamic emphasis on personal choice and divine guidance in family matters." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "In situations where a benefit or interest is involved, Islamic law allows for decisions to be made that prioritize the best interests of a person, especially when the legal rights are not clearly defined.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic law considers the best interest of individuals when legal rights are unclear." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "This approach is consistent with principles found in both the Quran and Hadith about the welfare of orphans and minors." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that in Islamic law, the essence of a sale is rooted in mutual consent, which can be expressed through words, gestures, or implications, without the necessity of specific terms. This aligns with the Quranic principle of 'تِجَارَةً عَنْ تَرَاضٍ' (trade by mutual consent) and the Hadith stating that a Muslim's property must be given freely, signifying that as long as there is genuine willingness and agreement, the transaction is valid.", + "attributes": [ + { + "name": "tldr", + "value": "Mutual consent is key in Islamic sales, expressed in any form, aligning with Quranic principles." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "In Islamic law, sale legitimacy relies on mutual consent without specific verbal requirements." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I noted that the text explicitly prohibits the sale of certain items, including alcohol, dead animals, pigs, idols, dogs, cats, blood, and other items that carry uncertainty or harm, such as fish while still in water, unborn animal products, and goods not yet divided. These prohibitions are rooted in ensuring ethical trade practices and avoiding risk and deception.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic law prohibits selling specific harmful, impure, and uncertain items to ensure ethical trade." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Certain items cannot be sold in Islamic law to prevent impurity, harm, and uncertainty." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "Reflecting on the stipulations against splitting families or conducting speculative trades, it's evident that Islamic law prioritizes social welfare and fair dealing. The emphasis on avoiding practices like monopolistic behavior and enforced pricing further enforces the importance of equity and justice in market transactions.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic sales laws emphasize social welfare and fair dealing, avoiding monopolies and speculative trades." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic sales emphasize avoiding social harm and unfair market practices." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Islamic teachings explicitly prohibit the sale of certain items, such as alcohol, carrion, pigs, and idols, based on a hadith from Jabir where the Prophet Muhammad (ﷺ) mentioned these prohibitions.", + "attributes": [ + { + "name": "tldr", + "value": "Sale of alcohol, carrion, pigs, and idols is prohibited in Islam." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The hadith of Jabir in Sahih Bukhari and Sahih Muslim states that the sale of alcohol, carrion, pigs, and idols is prohibited." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The sale of dogs and cats is discouraged in Islam, with specific exceptions for hunting dogs. This is based on hadiths from Ibn Mas'ud and Abu Juhaifa where the Prophet Muhammad (ﷺ) forbade the price of dogs and cats.", + "attributes": [ + { + "name": "tldr", + "value": "Selling dogs and cats is prohibited except for hunting dogs." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Various hadiths indicate that the sale of dogs and cats is generally forbidden, except in cases of hunting dogs as mentioned in Nesai." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The sale of blood is forbidden in Islam, as mentioned in a hadith by Abu Juhaifa in Sahih Bukhari and Sahih Muslim, as the Prophet Muhammad (ﷺ) prohibited it.", + "attributes": [ + { + "name": "tldr", + "value": "Selling blood is haram in Islam." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Abu Juhaifa narrates that the Prophet (ﷺ) prohibited the sale of blood." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The transaction involving the semen of a stud animal, known as 'Asb al-Fahl,' is discouraged in Islam, though some forms of reward or honor without specific conditions are allowed.", + "attributes": [ + { + "name": "tldr", + "value": "Islam discourages selling stud services but allows non-conditional rewards." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The hadith of Ibn Umar in Sahih Bukhari and similar narration in Sahih Muslim forbid the sale of stud animal services but permit non-conditional rewards." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Islam forbids using the fat of carrion, as described in a hadith from Jabir, where the Prophet Muhammad (ﷺ) clarified that such practices are haram, despite its uses for things like waterproofing ships and lighting.", + "attributes": [ + { + "name": "tldr", + "value": "Using carrion fat is haram despite its utility." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Jabir's hadith in Sahih Bukhari and Sahih Muslim emphasizes that carrion fat is forbidden, even if utilized in practical applications." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In an Islamic context, the Prophet Muhammad ﷺ emphasized that when something is prohibited to be consumed, its sale is also prohibited. For instance, the sale of forbidden fats, which was circumvented by some, led to divine censure.", + "attributes": [ + { + "name": "tldr", + "value": "Prohibited items in Islam cannot be sold for profit." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The Prophet ﷺ stated that when Allah forbids a people from consuming something, its monetary gain is also prohibited." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Islamic teaching discourages selling excess water as reported in several hadiths. This reflects the importance of generosity and communal sharing of resources such as water.", + "attributes": [ + { + "name": "tldr", + "value": "Selling excess water is discouraged in Islam." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Prophet Muhammad ﷺ forbade selling excess water, highlighting the virtue of generosity in resource sharing." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Selling items with uncertainty, known as 'gharar,' is prohibited in Islam. This includes selling fish that are still in water, illustrating the importance of clearly defined and fair trading practices.", + "attributes": [ + { + "name": "tldr", + "value": "Uncertain sales are prohibited in Islamic trade practices." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The Prophet ﷺ forbade selling items with uncertainty (gharar) to ensure fairness in trade." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Islamic teachings prohibit transactions involving excessive uncertainty, such as selling unborn livestock, known as 'Habl al-Habala.' This reflects the principle of fairness and transparency in business.", + "attributes": [ + { + "name": "tldr", + "value": "Selling unborn livestock is prohibited due to uncertainty." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Prophet Muhammad ﷺ prohibited transactions involving excessive uncertainty like selling unborn offspring of animals." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Prohibited sales practices, like 'mulamasa' and 'munabatha,' are detailed in hadiths to prevent deception. This illustrates Islam's emphasis on fair and transparent transactions.", + "attributes": [ + { + "name": "tldr", + "value": "Sales involving deception like touching without examining are prohibited." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Prophet Muhammad ﷺ forbade sales like 'mulamasa' and 'munabatha' to prevent deception in trade." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses various prohibitions in Islamic commerce related to uncertainty and risks, such as the sale of what is in an animal's womb, milk in the udder, and runaway slaves.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic teachings prohibit certain risky sales to avoid uncertainty." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic teachings prohibit sales involving uncertainty, like milk still in the udder or runaway slaves, based on hadiths from Abu Sa'id and others." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Prophet Muhammad ﷺ forbade certain agricultural sales like 'muhāqala' and 'muzābana,' which involve selling crops that are not yet ready to be harvested.", + "attributes": [ + { + "name": "tldr", + "value": "Certain agricultural sales are prohibited to prevent unfair business practices." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The prohibition of 'muhāqala' and 'muzābana' aims to avoid unfairness in sales since they involve selling unripe or uncertain produce." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of 'urbun' (down payment with forfeiture if the purchase is not completed) is prohibited based on a Hadith reported by Amr ibn Shu'ayb.", + "attributes": [ + { + "name": "tldr", + "value": "'Urbun' sales are prohibited due to elements of uncertainty and unfairness." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "'Urbun,' which involves a non-refundable deposit if a sale doesn't go through, is against Islamic principles as highlighted in hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Selling grape juice to someone who will use it to make alcohol is prohibited due to a hadith that curses those involved in the wine trade, including sellers and makers.", + "attributes": [ + { + "name": "tldr", + "value": "Selling grape juice for alcohol production is cursed in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The act of selling grape juice to be made into alcohol is heavily discouraged in Islam, referencing specific hadiths that curse parties involved in the production and trade of alcohol." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The sale of nonexistent goods is prohibited as per the sunnah of the Prophet Muhammad ﷺ. This is supported by the consensus of scholars who agree that selling debt for debt is not allowed.", + "attributes": [ + { + "name": "tldr", + "value": "Selling nonexistent goods is prohibited in Islam." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Islamic teachings and scholarly consensus prohibit transactions involving goods that are not currently in possession or nonexistent, as supported by certain hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "One must not sell an item before taking possession of it as instructed by the Prophet Muhammad ﷺ. This applies specifically to buying and selling food and other goods.", + "attributes": [ + { + "name": "tldr", + "value": "Selling goods before taking possession is not allowed in Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Islamic teachings, supported by hadiths, prohibit selling goods before actually taking possession of them, to ensure fairness and fulfillment of the transaction." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It is impermissible to exclude an unknown portion from a sale unless it is known, based on the teachings of Prophet Muhammad ﷺ. The exception occurs only when the excluded part is clearly identified.", + "attributes": [ + { + "name": "tldr", + "value": "Unknown portions cannot be excluded from a sale unless they are clearly identified." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Prophet Muhammad ﷺ prohibited selling something with an unspecified exception, unless the exception is known and clear." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Islam strictly prohibits separating family members, such as a mother from her child, in transactions. This is supported by multiple Hadiths where the Prophet ﷺ commanded that family units should remain intact unless sold together.", + "attributes": [ + { + "name": "tldr", + "value": "Prohibiting the separation of family members in sale transactions is emphasized in Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Through several authentic Hadiths, it is forbidden to separate family members, such as parents and children, in sales." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Selling for rural people by urban dwellers, known as 'Bay al-Hasah', is forbidden. This is to ensure that market prices are not manipulated to the detriment of naïve buyers.", + "attributes": [ + { + "name": "tldr", + "value": "Islam forbids urban people selling on behalf of rural people to prevent market manipulation." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Hadith prohibits urban dwellers from selling goods on behalf of rural people to avoid exploitation and ensure fair trade." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that in Islamic tradition, as narrated in Sahih Bukhari and Sahih Muslim, the Prophet Muhammad (ﷺ) prohibited certain business practices like selling for rural people in the city and artificially inflating auction prices, a practice known as 'najash'.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad (ﷺ) prohibited certain unfair business practices including 'najash'." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Prophet Muhammad (ﷺ) prohibited selling for rural people in the city and 'najash' (artificially inflating auction prices)." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Through the Hadith, it is clear that selling on someone else's sale is prohibited in Islam. If two people are willing to buy, the sale belongs to the first buyer.", + "attributes": [ + { + "name": "tldr", + "value": "Selling on another's sale is prohibited and preference is given to the first buyer." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Islam prohibits selling on another's sale and gives precedence to the first buyer." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of monopoly or 'ihtikar' is discouraged in Islam as per the Hadith which states holding food for forty days leads to disassociation from Allah.", + "attributes": [ + { + "name": "tldr", + "value": "Monopoly, especially in food, is prohibited and leads to disassociation from Allah." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Holding food in monopoly for profit, especially for forty days, leads to disassociation from Allah in Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I understand from the Hadith that price fixing is discouraged by the Prophet Muhammad (ﷺ). It's mentioned that Allah is responsible for pricing, expanding, and providing sustenance.", + "attributes": [ + { + "name": "tldr", + "value": "Price fixing is discouraged as Allah controls sustenance and pricing." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Price fixing is discouraged; Allah is seen as the ultimate provider of sustenance." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Hadith regarding 'joaeh' (calamities affecting produce) indicates that the Prophet Muhammad (ﷺ) supported mitigating losses for sellers affected by natural disasters.", + "attributes": [ + { + "name": "tldr", + "value": "Mitigating losses due to natural disasters in trade is supported in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Prophet Muhammad (ﷺ) supported sellers by addressing losses due to natural disasters, showing Islam’s consideration for fairness." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "From this text, I've learned that Islamic law prohibits taking compensation for a crop destroyed by a calamity if the sale was concluded with a brother. This is based on a saying of the Prophet Muhammad that addresses fairness in transactions.", + "attributes": [ + { + "name": "tldr", + "value": "Islam prohibits taking payment after crops are destroyed by disasters if sold among brothers." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The prohibition against taking compensation under certain conditions of sale, particularly when a natural disaster affects a crop, is established by a hadith cited by Imam Muslim and others. This aligns with the practices of prominent Islamic scholars like Al-Shafi'i and Abu Hanifa." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Islamic law prohibits combining a loan and a sale in one transaction. This principle is emphasized by Prophet Muhammad's sayings, suggesting fairness and transparency in business dealings.", + "attributes": [ + { + "name": "tldr", + "value": "Combining a loan and sale in one deal is prohibited in Islam for fairness." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The prohibition mentioned relates to ensuring that financial transactions are conducted separately to avoid unfair advantages or obligations that may arise from combining a loan with a sale." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is a prohibition in Islamic law against engaging in two conditions in one sale, or selling what one doesn't own, aimed at preventing uncertainty and unfair practices in trade.", + "attributes": [ + { + "name": "tldr", + "value": "Selling what you don't own and having two conditions in one sale is not allowed in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The hadith cited illustrates the prohibitions against practices that could imply deceit or create unfair stipulations in transactions, such as agreeing on differing conditions for payments." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic jurisprudence, it is prohibited to sell something that one does not own or possess. This is supported by a hadith recorded by Ahmad and authenticated by Al-Tirmidhi and Ibn Hibban.", + "attributes": [ + { + "name": "tldr", + "value": "Selling what one doesn't own is forbidden in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The prohibition of selling something that is not in one's ownership is emphasized, based on prophetic traditions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Deception in trade is forbidden, and the Prophet Muhammad advised those who feel deceived to explicitly state that there should be no deception in the transaction.", + "attributes": [ + { + "name": "tldr", + "value": "Deception in trade is forbidden, with advice to prevent it." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The hadith advises saying 'no deception' when entering trade to protect against deceit, granting a choice to the buyer regardless of whether deception occurred." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The principle of 'Khiyar al-Majlis' in Islamic law allows both parties the option to rescind a contract as long as they haven't separated after agreeing to the sale.", + "attributes": [ + { + "name": "tldr", + "value": "Both sellers and buyers have the option to cancel a sale until they part ways." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The rule of 'Khiyar al-Majlis' is reinforced with hadiths and supported by early Islamic scholars, though some later opinions, like the Hanafis and Malikis, hold that once a transaction is obligatory there is no such choice." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the Islamic rules regarding the trading of six specific commodities: gold, silver, wheat, barley, dates, and salt. These items can only be exchanged for the same type if it is hand-to-hand and equal in weight or measure. If the items belong to different categories, differences in exchange are permissible if done hand-to-hand. Additionally, certain transactions like selling live animals for meat or trading 'inah are prohibited.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic trade regulations prohibit unequal exchanges of certain six commodities unless hand-to-hand; cross-commodity trade is allowed with conditions." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Islamic trading laws prohibit selling specific items like gold and silver for the same type unless equal and hand-to-hand. Different categories allow differences if immediate." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "From my understanding, the text reveals nuances in Islamic trade laws that emphasize fairness and justice in economic transactions. The concern for equivalent exchange holds significance in maintaining economic balance and preventing exploitation.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic trade rules aim to ensure fairness and prevent economic exploitation." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The laws stress the importance of fairness in exchanges, reflective of Islamic principles of economic justice." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is a debate among scholars about whether items not explicitly mentioned in the six categories can be included under the same rules. While some say no additional items can be included, others argue for including items that share similar characteristics, such as being measured or weighed.", + "attributes": [ + { + "name": "tldr", + "value": "Scholars debate whether additional items can be included in the specific six trade commodities based on shared characteristics." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Scholars debate if items with similarities to the six specified goods fall under the same trade rules. Opinions vary on criteria for similarities." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad ﷺ prohibited the selling of goods of the same type by weight or measurement where there is discordance in quality or value, indicating the prohibition of riba (usury) in these transactions.", + "attributes": [ + { + "name": "tldr", + "value": "Riba prohibits unfair advantage in trading like goods, emphasizing equality in measurement." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The prohibition of riba in Islamic transactions, particularly when selling goods of the same type but different in quality or value, reinforces the importance of fairness and equality in trade. This is demonstrated through various hadith.\"" + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The hadith of Abdullah ibn Umar indicates that riba applies not just to the six items specified but extends to others like grapes and raisins, confirming that the underlying principle is the imbalance in measurement or weight, irrespective of type.", + "attributes": [ + { + "name": "tldr", + "value": "Riba extends beyond mentioned goods to any goods with disparity in measurement or weight." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The concept of riba in transactions applies to all goods that have a disparity in measurement or weight, as seen in hadith beyond the initially mentioned six items. This suggests a wider application based on the principle of fairness in trade.\"" + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The sale of gold and silver must be weight for weight, equal in quantity, without any form of excess or advantage, to avoid riba.", + "attributes": [ + { + "name": "tldr", + "value": "Equivalence is required in gold and silver trade to prevent riba." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "When trading gold for gold or silver for silver, they must be exchanged in equal weight, ensuring that no advantage is gained. This is to prevent riba, supporting fairness and parity in financial dealings.\"" + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Islamic teachings prioritize fairness in trade, particularly when dealing with commodities of the same type. For instance, trading gold for gold or dates for dates must be conducted equally and in person. However, when exchanging different commodities, flexibility is allowed as long as the exchange occurs immediately (hand to hand).", + "attributes": [ + { + "name": "tldr", + "value": "Fairness in trade of the same commodity is required; different commodities can be traded freely if immediate." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Islam mandates equal exchange of the same commodities and immediate exchange of different ones." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The sale of items with unknown measures is prohibited, as seen in the Hadith where selling a heap of dates without knowing its measure is banned. This emphasizes the need for clarity and precision in trade transactions to prevent ambiguity and potential disputes.", + "attributes": [ + { + "name": "tldr", + "value": "Sales require known measures to prevent ambiguity." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Sales must have known quantities to ensure fairness, as illustrated by prohibiting sales of unmeasured dates." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There's a discussion regarding the combination of objects in trade, such as a gold necklace with beads. The Prophet Muhammad prohibited the sale of such combined items until they are separated and evaluated independently. This suggests a concern for ensuring accurate valuation in transactions.", + "attributes": [ + { + "name": "tldr", + "value": "Items must be separated and valued individually in trade." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Islamic tradition requires separation of combined items before sale to ensure accurate valuation." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The prohibition of selling wet dates in exchange for dry ones highlights an emphasis on preserving fairness and equivalence in value, as the moisture content would affect the weight and perceived value.", + "attributes": [ + { + "name": "tldr", + "value": "Selling wet for dry is prohibited to maintain fairness." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The rule against trading wet for dry dates underscores a focus on equitable value in transactions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad (ﷺ) allowed the sale of 'araya, permitting those who didn't own palm trees to buy fresh dates on trees by estimating their ripe date equivalent. This ruling was intended to assist the poorer members of society who lacked their own date palms.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad permitted 'araya sales for those without palm trees, benefiting the poor." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The concept of 'araya is derived from the Prophet’s allowance, where people could buy dates still on the tree by estimating their worth in dry dates, specifically helping those without date palms." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad (ﷺ) permitted the sale of an animal for more than one from its own kind, as exemplified by his purchase of a slave with two other slaves, and the case of buying a woman with several camels.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet permitted buying an animal with multiple animals of its kind, shown in historical purchases." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "It is permissible to trade an animal for multiple animals of its type, as illustrated by historical transactions including trades involving slaves and camel dealings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "Regarding the prohibition of selling animals for other animals on credit, the reconciliation of differing hadiths suggests that dual deferred payment is prohibited, but single-sided credit sales are permissible.", + "attributes": [ + { + "name": "tldr", + "value": "Dual credit in animal sales is prohibited; single-side credit sales are allowed." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The apparent prohibition in hadith about selling animals on credit can be reconciled by interpreting the restriction as applying to both sides being on credit, not affecting one-sided credit sales." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that the sale of 'Eenah (selling an item and buying it back for a lower price) is discouraged in Islam based on a hadith narrated by Ibn Umar, where the Prophet Muhammad ﷺ warned about its consequences.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet ﷺ warned against 'Eenah due to spiritual consequences." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad ﷺ associated the practice of 'Eenah with various negative outcomes for the community, suggesting a link between this type of financial transaction and larger moral and spiritual failings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I discovered that Aisha, the wife of the Prophet ﷺ, disapproved of a transaction resembling 'Eenah and highlighted its negative impact on a person's spiritual state.", + "attributes": [ + { + "name": "tldr", + "value": "Aisha strongly discouraged transactions akin to 'Eenah due to their spiritual impact." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Aisha condemned a specific sale similar to 'Eenah, emphasizing that participating in such trade invalidated one's past jihad efforts unless they repented." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "It's interesting to observe the scholarly differences on 'Eenah; while scholars like Malik, Abu Hanifah, and Ahmad deemed it impermissible, Shafi'i and his followers allowed it under certain conditions.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic scholars differ on the permissibility of 'Eenah." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Scholars differ on the permissibility of 'Eenah, with some viewing it as impermissible while others, including Shafi'i, allowing it, showing the complexity and diversity within Islamic jurisprudence." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islam, a seller is obligated to disclose any defects in an item being sold. If the defect is not disclosed, the buyer has the option to rescind the purchase. This obligation is supported by various hadith, emphasizing that selling a defective item without disclosure is not permissible.", + "attributes": [ + { + "name": "tldr", + "value": "Sellers must disclose defects; buyers can rescind purchases if defects are hidden." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "In Islamic teachings, sellers are required to disclose any defects in items being sold. A hadith from Prophet Muhammad explicitly states that it is not permissible for a Muslim to sell an item with a defect without notifying the buyer. Consequently, the buyer has the option to return the item if the defect was not disclosed. This teaching aims to ensure honesty and fairness in trade." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic jurisprudence, a buyer can return a sold item if a defect is discovered after purchase, as the buyer's initial consent was based on incomplete information about the item's condition.", + "attributes": [ + { + "name": "tldr", + "value": "Defects discovered post-purchase allow return due to lack of initial consent." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The concept discussed illustrates that a buyer's consent is nullified if a defect is discovered, allowing for the return of the product in alignment with Islamic principles." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The principle of 'kharaj bi-l-daman' states that the buyer is entitled to any benefits or income from a purchased item as long as they bear the risk for it.", + "attributes": [ + { + "name": "tldr", + "value": "Benefits from an asset are the buyer's reward for assuming its risks." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "'Kharaj bi-l-daman' is a legal principle in Islamic law that ties the entitlement of profit from an asset to the responsibility and risk associated with the asset." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In the matter of deceit and deliberate concealment, such as inflating a cow's milk capacity by withholding milk, the buyer has options to return the item due to the deceit involved.", + "attributes": [ + { + "name": "tldr", + "value": "Buyers can return deceivingly represented goods like inflated livestock." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic law acknowledges the right to rescind a sale if it involves deceit, such as artificially boosting a cow's milk yield to deceive buyers." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "If both parties consent, a contract or agreement can be annulled. The parties are free to rescind agreements based on mutual understanding.", + "attributes": [ + { + "name": "tldr", + "value": "Contracts can be annulled if both parties agree." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic law allows the annulling of agreements if there is mutual consent between parties, emphasizing flexibility and consent in transactions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "A person misled in business transactions may be granted a period of choice to affirm or cancel the contract; the Prophet Muhammad gave such a concession to a man known to have been deceived.", + "attributes": [ + { + "name": "tldr", + "value": "Deceived buyers may have a grace period to confirm or cancel an agreement." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic jurisprudence provides protections for individuals deceived in transactions, allowing a grace period to decide on the commitment to the purchase." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In transactions with deception, the deceived party has the option to retract because deception reveals a lack of true consent, which is essential in Islamic contracts.", + "attributes": [ + { + "name": "tldr", + "value": "Deception gives the deceived the option to retract the transaction due to lack of true consent." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Deception in a sale allows the deceived party to have an option to cancel the contract due to the absence of genuine consent." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "A buyer has the option to retract the purchase if a sale violates prescribed conditions, such as buying without seeing the goods. This is based on certain Hadiths that stress the importance of consent and avoidance of uncertainty (gharar) in transactions.", + "attributes": [ + { + "name": "tldr", + "value": "Buyers can retract purchases made under violating conditions based on Hadiths emphasizing consent." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "In Islamic law, a buyer is entitled to retract a purchase if it's proven to have been made under conditions not aligning with Islamic principles, particularly those avoiding gharar (risky uncertainty)." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The authenticity of certain Hadiths regarding sales made without seeing the goods is debated, as some transmitters are considered weak. However, the principle of avoiding uncertainty remains crucial in Islamic jurisprudence.", + "attributes": [ + { + "name": "tldr", + "value": "The principle of avoiding gharar is crucial despite debates on Hadith authenticity regarding unseen goods purchases." + }, + { + "name": "confidence", + "value": "0.7" + }, + { + "name": "knowledge", + "value": "While some Hadiths on unseen goods are debated due to weak narrators, the underlying principle of gharar avoidance remains important in ensuring valid transactions in Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that in Islamic jurisprudence, there is a principle regarding sales that states a sale is not finalized until the parties have parted, but there is an exception for 'option' sales where the buyer has the right to return the goods within a specified period. This is supported by a Hadith in which the Prophet ﷺ advised a person who was often cheated in the market to state 'no deception' during transactions and was also given a three-day option.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic sales are not final until parting unless it's a sale with an option for return." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Principle of separation in sales with exception for option sales." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is a Hadith narrated by Ibn Mas'ud stating that if two parties dispute over a sale without evidence, the seller's word is accepted, unless the item is destroyed, in which case the buyer's claim may be stronger. This Hadith has led to extensive discussion and interpretation among scholars about its application and alignment with other Hadiths.", + "attributes": [ + { + "name": "tldr", + "value": "In sale disputes without evidence, the seller's word is usually accepted." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Seller's word prevails in disputes sans evidence." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic finance, 'salam' (السلم) is a type of sale where the capital is given upfront at the time of the contract and the goods are delivered later. It is a contract used for commodities and requires the price to be paid in advance.", + "attributes": [ + { + "name": "tldr", + "value": "Salam is a pre-paid sale contract in Islamic finance where goods are delivered later." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The salam contract requires the capital to be provided at the time of agreement, and the future delivery of goods is specified. Both the item and the time for delivery must be well-defined." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "It is important to have clarity in the terms of a salam contract to avoid disputes and ensure fairness. The stipulation that both the object and delivery time must be known ensures transparency.", + "attributes": [ + { + "name": "tldr", + "value": "Clarity in salam contracts ensures fairness and transparency." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The requirement that both the item and the delivery time be known is crucial for preventing disputes and upholding justice in a salam transaction." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of salam is supported by traditions, such as the one where Prophet Muhammad ﷺ allowed it with specific conditions, ensuring that the sale terms were clear and agreed upon in advance.", + "attributes": [ + { + "name": "tldr", + "value": "Salam is supported by Hadith with clear terms for validity." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Prophet Muhammad ﷺ allowed salam contracts, emphasizing that the terms (such as the quantity and weight of the goods, and the delivery time) be clearly defined, as evidenced in his instructions to traders in his time." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic finance, it is understood from the hadith that it is impermissible to sell or utilize an item as payment for something else before taking possession of it. This view is based on the hadith where the Prophet Muhammad (peace be upon him) stated, \"Whoever makes a Salam in something should not transfer it to someone else.\"", + "attributes": [ + { + "name": "tldr", + "value": "You cannot sell or use an item as payment in a Salam contract before receiving it." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Islamic ruling based on the hadith indicates that a product part of a Salam contract cannot be used as payment or sold before it is in one's possession." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There is a note regarding the reliability of one of the narrators, Atiyyah bin Saeed al-Awfi, which suggests there might be scholarly debate on the strength of this hadith. However, the general principle of not selling or transferring ownership before possession is widely acknowledged in Islamic jurisprudence.", + "attributes": [ + { + "name": "tldr", + "value": "There is some scholarly debate on the strength of this hadith's chain." + }, + { + "name": "confidence", + "value": "0.7" + }, + { + "name": "knowledge", + "value": "The mention of Atiyyah bin Saeed al-Awfi suggests that there is some discussion about the authenticity of the hadith, although the principle it supports is generally recognized in Islamic teachings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "Scholars have varied in their interpretations regarding the enforcement and implications of this ruling, indicating room for scholarly discourse and differing opinions within Islamic legal thought.", + "attributes": [ + { + "name": "tldr", + "value": "Scholars differ on interpretations regarding the prohibition of selling undelivered items." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "There is differing scholarly opinion on how strictly this ruling should be applied, reflecting the diversity in Islamic legal interpretations." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic financial transactions, the requirement is to return the exact amount borrowed without any additional gain for the lender. This is to prevent the practice of riba (usury).", + "attributes": [ + { + "name": "tldr", + "value": "Loans must be repaid in equal value to prevent riba." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "I learned that in Islam, when a loan is given, it should be repaid with the equivalent amount. Any pre-agreed additional payment is considered riba, which is prohibited." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It is permissible to repay a loan with a better amount than initially borrowed, provided it was not agreed upon beforehand.", + "attributes": [ + { + "name": "tldr", + "value": "Repayment can be more generous if not prearranged." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "From the examples of the Prophet Muhammad's practices, I learned that repaying more than the borrowed amount is acceptable if it is not a condition of the loan agreement." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of giving or receiving gifts related to a loan could also be considered a form of riba, and should be avoided.", + "attributes": [ + { + "name": "tldr", + "value": "Gifts related to loans can count as riba." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "It is clear that accepting gifts from a borrower can also be seen as riba, reflecting the emphasis on preventing any financial gain from lending money." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the Islamic perspective on transactions involving loans and benefits. Several narrations suggest that if a loan results in any additional benefit or advantage for the lender, it may be considered a form of interest, which is prohibited in Islam.", + "attributes": [ + { + "name": "tldr", + "value": "Loans that yield benefits for the lender may be considered interest (riba) and are prohibited in Islam." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "According to Islamic teachings, loans must not involve any additional benefit or gain for the lender, as this is deemed a form of riba (interest), which is forbidden. This understanding is supported by various narrations attributed to the Prophet Muhammad ﷺ and his companions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that in Islamic law, the right of pre-emption (shuf'a) is established due to joint ownership of property. This right is void once the property is divided. The right of pre-emption requires a co-owner to notify their partner before selling their share, although it is not nullified by delay.", + "attributes": [ + { + "name": "tldr", + "value": "Shuf'a is based on joint ownership and void after division." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Shuf'a in Islamic law is based on joint ownership, and ceases once the property is divided." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I understand from the hadiths quoted that the division of property results in the cessation of the right of shuf'a. If property boundaries are defined and paths are established, then the right no longer applies. The hadiths explicitly indicate that the shuf'a applies to undivided properties.", + "attributes": [ + { + "name": "tldr", + "value": "Property division nullifies shuf'a according to hadiths." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The division of property nullifies the right of shuf'a as boundaries and paths become established." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "It strikes me that the restriction of shuf'a to undivided property emphasizes the importance of joint ownership in Islamic law. The rights of neighbors and partners are given significant weight, demonstrating the communal aspects of property ownership.", + "attributes": [ + { + "name": "tldr", + "value": "Shuf'a emphasizes communal property rights in Islam." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The emphasis on joint ownership in shuf'a highlights communal property rights in Islamic law." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that the primary reason for establishing the right of 'shuf'a' (pre-emption) in Islamic jurisprudence is co-ownership before the division of a property. This understanding refutes other reasons like shared pathways or water channels, as these are seen as partial ownership of the shared property itself. This has been detailed in a separate treatise that addresses various evidences related to 'shuf'a'.", + "attributes": [ + { + "name": "tldr", + "value": "Shuf'a is established by co-ownership before division, not by shared pathways." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Shuf'a's basis is co-ownership before division; shared pathways don't create additional rights." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is a consensus among several Islamic scholars, including Ali, Umar, Uthman, and others, that 'shuf'a' is established only through mixing of the properties (co-ownership), whereas other groups like Abu Hanifa and his followers believe 'shuf'a' can also be claimed through proximity (neighboring properties), supported by relevant hadiths about neighbor's right of pre-emption.", + "attributes": [ + { + "name": "tldr", + "value": "Shuf'a is debated, with some scholars linking it to co-ownership, others to proximity." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The concept of 'shuf'a' sees varying interpretations: co-ownership vs. proximity-based rights." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "According to a hadith reported by Jabir, a partner should not sell their share without informing the other partner, giving them the opportunity to buy the share if they wish. This highlights the ethical consideration in partnerships not to proceed with transactions without notifying co-owners.", + "attributes": [ + { + "name": "tldr", + "value": "Partners must inform each other before selling their shares." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "In partnerships, Islamic teachings stress the importance of informing other partners before selling shares." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The hadith from Ibn Majah mentioning no 'shuf'a' for the absent or minors, and the immediacy of 'shuf'a' was considered weak and not reliable by several scholars. This diminishes its validity in forming legal rulings.", + "attributes": [ + { + "name": "tldr", + "value": "The hadith against 'shuf'a' for absentees and minors is unreliable." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Due to weak authenticity, the hadith that limits 'shuf'a' rights for absentees and minors is not used in legal judgments." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic jurisprudence, rental or hiring contracts (Ijara) are permissible for any work that is not prohibited by Shariah. The wage must be known at the time of hiring, or the worker is entitled to a standard wage for that job. Certain earnings are discouraged, such as those from immoral activities.", + "attributes": [ + { + "name": "tldr", + "value": "Ijara (leasing) is allowed for permissible work with known wages, and some earnings are discouraged." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The permissibility of Ijara agreements in Islam depends on the absence of a Shariah prohibition and the clear stipulation of wages." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It is permissible to hire someone for reciting the Quran, but not for teaching it, and one can rent an asset for a specified period with an agreed-upon rent.", + "attributes": [ + { + "name": "tldr", + "value": "Hiring for Quran recitation is allowed, but not for teaching it; rental agreements must specify time and rent." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The distinction between permissible hiring for Quran recitation versus teaching indicates the importance of intentions and the nature of the service in Islamic contracts." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The examples given, such as hiring a guide during the Prophet's migration and the payment habits of that time, reflect practical applications of Ijara in early Islamic practices, emphasizing fair wages and fulfilling contracts.", + "attributes": [ + { + "name": "tldr", + "value": "Historical examples of Ijara show emphasis on fairness and contract fulfillment in Islamic practice." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Historical precedents in Ijara highlight the emphasis on justice and clarity in financial transactions in Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The companions of the Prophet Muhammad ﷺ used to work different jobs for wages. Ali, a notable companion, once worked for a woman, drawing water for her from a well in exchange for dates.", + "attributes": [ + { + "name": "tldr", + "value": "Companions like Ali worked various jobs for wages." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Companions of the Prophet, like Ali, worked different jobs including labor for wages such as dates." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There are certain prohibitions in Islamic teachings regarding earnings from activities like hairdressing, prostitution, and fortune-telling. These earnings are considered unlawful.", + "attributes": [ + { + "name": "tldr", + "value": "Islam prohibits earnings from activities like fortune-telling and prostitution." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Islamic teachings prohibit earnings from activities such as hairdressing, prostitution, and fortune-telling." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Despite the general prohibition, there is evidence that the Prophet ﷺ allowed paying those who performed cupping, suggesting such earnings were permissible.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet allowed paying for cupping despite prohibitions on some earnings." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad ﷺ allowed the payment for cupping, indicating it was permissible despite general prohibitions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of cupping (hijama) is considered discouraged but not entirely forbidden. The Prophet ﷺ advised against profiting from it and discouraged using its earnings for feeding or donating, but he allowed it for feeding animals. This indicates a distinction between discouraged and forbidden acts in Islamic jurisprudence.", + "attributes": [ + { + "name": "tldr", + "value": "Cupping is discouraged but not forbidden, with restrictions on earnings used for feeding and donations." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Cupping (hijama) is discouraged rather than forbidden, with limitations on the use of the earnings for specific purposes, illustrating Islamic legal nuances." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Regarding the compensation for a muezzin, the Prophet ﷺ advised choosing one who does not take a fee. This is supported by hadiths from prominent collections, suggesting a preference for voluntary rather than paid service in religious duties.", + "attributes": [ + { + "name": "tldr", + "value": "Muezzins should ideally not take a fee for their service, highlighting the voluntary nature of religious duties." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet ﷺ discouraged selecting a muezzin who takes payment, reinforcing the importance of volunteerism in religious acts." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is a prohibition on using a measure known as 'qafiz' by millers for compensation, as detailed in various hadiths. This indicates awareness of fair trade practices in Islam.", + "attributes": [ + { + "name": "tldr", + "value": "Using 'qafiz' as a measure in milling is prohibited, promoting fair trade." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The prohibition of using 'qafiz' by millers highlights the emphasis on honesty and fairness in trade transactions in Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of receiving a fee for reciting the Quran is permissible, as evidenced by an incident with the companions of the Prophet ﷺ, illustrating the significance of the Quran as a legitimate source of compensation.", + "attributes": [ + { + "name": "tldr", + "value": "Receiving a fee for Quran recitation is allowed, emphasizing its value." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The incident involving the Prophet's ﷺ companions permits taking fees for Quranic recitation, underlining its esteemed status and permissible compensation." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad ﷺ stated, \"Take it, for by my life, if someone eats using a false incantation, they have eaten through a rightful incantation.\" This was narrated by Ahmad, Abu Dawood, and An-Nasa'i.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad ﷺ expressed that benefiting from a rightful incantation is justified." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "It is acknowledged that using legitimate means for sustenance, such as rightful recitation or healing, is justified in Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The exchange involving the teaching of the Quran and accepting gifts for it can be problematic. When Ubayy ibn Ka'b taught a man the Quran, the man gifted him a bow. The Prophet ﷺ warned that if he accepted, it would be akin to taking a bow from hellfire. Therefore, Ubayy ibn Ka'b returned it.", + "attributes": [ + { + "name": "tldr", + "value": "Accepting gifts for teaching the Quran is discouraged because it risks spiritual consequences." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Islamic perspective discourages accepting material compensation for the spiritual teachings of the Quran, emphasizing the purity of intention in spreading religious knowledge." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There are varying opinions regarding renting one's property or assets for a specified period with an agreed-upon payment, based on practices during the Prophet's time, like renting land as illustrated in the hadith concerning Rafi' ibn Khadij.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic teachings allow renting property for periods in exchange for compensation." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The concept of renting properties with agreed compensation is acceptable in Islam, provided it aligns with the ethical guidelines outlined during the Prophet's era." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The text addresses the prohibition of renting land for a portion of its produce, based on Islamic teachings. There's mention of various opinions and evidence, including from the Prophet's practices such as his dealings with the people of Khaybar. The text also touches upon the responsibility for damages under Islamic law.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic teachings discourage renting land for produce; opinions vary with supporting evidence." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "In Islam, renting land for a portion of its produce is generally discouraged, with evidence both for and against this practice. Different interpretations and historical actions, such as the Prophet's dealings with Khaybar, are considered. The responsibility for damage to rented property is emphasized." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "According to Islamic tradition, any discrepancies in the handling of goods taken need to be rectified, as evident from various hadiths mentioning the responsibility of returning what is taken.", + "attributes": [ + { + "name": "tldr", + "value": "Responsibility for returning or compensating taken goods is emphasized in Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "In Islamic law, the principle that one must return what they have taken or compensate for it is crucial. This is supported by several hadiths, ensuring fairness and accountability." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Islamic teachings hold individuals accountable if they falsely claim expertise, such as in medicine, without prior knowledge or skill, indicating the importance of honesty and competence.", + "attributes": [ + { + "name": "tldr", + "value": "Islam emphasizes honesty and competence, especially in professions like medicine." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The text implies that if someone claims to practice medicine without proper knowledge, they are held accountable for any resulting harm. This highlights the broader Islamic principle of honesty and ensuring competence in one's claims and actions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Guarantee of Liability: In Islamic jurisprudence, if a person acts without the necessary expertise, leading to harm or damage, they are held liable. This is based on a narration from Abu Dawood, which outlines that when a person takes action on another's body or property without adequate knowledge, they assume responsibility for any resulting damage.", + "attributes": [ + { + "name": "tldr", + "value": "In Islamic law, a person is liable for damage when acting without necessary expertise." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "An individual who damages someone's property or causes harm due to a lack of proper knowledge or skill is considered responsible and must compensate for the damages." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Islamic principle that whoever revives a piece of unused land or constructs a barrier around it becomes its rightful owner is supported by various hadiths. This idea emphasizes the importance of benefiting from unused resources.", + "attributes": [ + { + "name": "tldr", + "value": "Reviving unused land grants ownership in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Whoever revives a piece of unused land acquires ownership over it, as supported by various hadiths from the Prophet Muhammad (ﷺ)." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The leader (Imam) has the authority to allocate unused land, minerals, or water sources for the benefit of the community, as demonstrated by historical precedents from the Prophet's time.", + "attributes": [ + { + "name": "tldr", + "value": "The Imam can allocate unused resources for community benefit." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Imam has the authority to distribute unused lands and resources for communal benefit, recalling the example of Asma bint Abu Bakr transporting palm seeds from land granted by the Prophet to her husband." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It appears that Prophet Muhammad (ﷺ) allocated land to various individuals based on their needs or contributions. He granted land to notable companions like Zubair, Wa'il bin Hujr, and others, as detailed in various Hadith collections.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad (ﷺ) allocated lands to various companions." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Land grants were given by the Prophet (ﷺ) to companions as part of broader socio-economic practices during his time." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The narration about the Prophet (ﷺ) wanting to allocate land to the Ansar in Bahrain but stopping when they requested the same for the Quraysh demonstrates understanding and forethought. This decision reflects the Prophet's leadership wisdom in managing economic resources and anticipating future dynamics among his followers.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet's intention to distribute land showed strategic leadership." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The Prophet's decision depicts his vision for unity and strategic resource distribution." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The allocation of the salt mines to Ubayd bin Jammal and the subsequent revocation after it was pointed out that it was a perpetual wealth (مال العد) highlights the intricate balance in Islamic law between private rights and public interest. This incident underlines the necessity of ensuring resources beneficial to the entire community are managed appropriately.", + "attributes": [ + { + "name": "tldr", + "value": "Resource allocation decisions in Islam consider public interest." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "This balances private allocation with community benefit, ensuring resources are not monopolized." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the concept that people have shared rights to essential natural resources such as water, fire, and pasture, as shown in Hadiths from the Prophet Muhammad (ﷺ). The Hadith emphasizes that Muslims are partners in these resources.", + "attributes": [ + { + "name": "tldr", + "value": "Muslims share resources like water, fire, and pasture based on Hadiths." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "People are partners in essential resources like water, fire, and pasture, referring to Hadiths from the Prophet Muhammad (ﷺ) stating 'Muslims are partners in three: water, fire, and pasture'." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "It is important to allow equitable access to natural resources, which prevents monopolization and ensures that basic needs are met for all, reflecting Islamic principles of fairness and community welfare.", + "attributes": [ + { + "name": "tldr", + "value": "Equitable resource sharing is emphasized, aligning with Islamic fairness." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Equitable sharing of essential resources prevents monopolization and ensures community welfare, which aligns with Islamic principles." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is allowance within Islamic teachings for financial partnerships, such as sharing in profits and participating in joint ventures, as long as they do not involve prohibited matters.", + "attributes": [ + { + "name": "tldr", + "value": "Financial partnerships are allowed if they avoid prohibited matters." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islam permits sharing in financial endeavors, emphasizing agreements based on mutual satisfaction and avoiding prohibited activities." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The hadiths collectively uphold the principle that stored water in jars is considered private property. This is important in understanding the Islamic perspective on resource ownership.", + "attributes": [ + { + "name": "tldr", + "value": "Stored water in jars is private property in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The consensus identifies that water stored in ceramic jars is owned." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet ﷺ set a rule for irrigation, where higher landowners have priority over the water above them. This ensures fairness in water distribution.", + "attributes": [ + { + "name": "tldr", + "value": "Higher landowners get priority in water distribution for irrigation." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "A hadith by Amr ibn Shu'ayb indicates that during irrigation, the water should be allowed to reach lower levels only after the needs of the higher lands are met." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "One cannot withhold excess water to restrict others from benefiting from vegetation. This hadith emphasizes the importance of sharing resources.", + "attributes": [ + { + "name": "tldr", + "value": "Excess water cannot be withheld to prevent others from accessing vegetation." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "A hadith by Abu Huraira states that one should not sell or withhold surplus water, especially to prevent access to vegetation." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Islamic leader can reserve certain areas for Muslim livestock during times of need. This reflects the responsibility of leadership to ensure community welfare.", + "attributes": [ + { + "name": "tldr", + "value": "Muslims can reserve land for their livestock under leadership in need." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "According to a hadith by Ibn Umar, the Prophet ﷺ reserved Al-Baqi’ for Muslim horses, and Umar reserved other areas for essential purposes." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that business partnerships, including in money and trade, were permissible during the pre-Islamic and Islamic times as evidenced by the hadith of Al-Sa'ib with the Prophet Muhammad ﷺ.", + "attributes": [ + { + "name": "tldr", + "value": "Business partnerships have been historically permissible in Islam, supported by prophetic practice." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Shared partnerships in monetary matters and trade are permissible, supported by prophetic traditions from pre-Islamic times." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I understand that the prophet ordered a modification in a business transaction between Zaid bin Arqam and Al-Bara bin Azib to only accept cash transactions, which shows the importance of clear terms in financial dealings.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad ﷺ regulated business deals to ensure clear terms, preferring cash transactions in certain cases." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The prophet intervened in a business matter to ensure transactions were conducted with clear terms, emphasizing immediate exchange over deferred options." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "It is intriguing to see the practice of 'Mudharabah' or profit-sharing investment during the Prophet's time, indicating a flexible and pragmatic approach to commercial activities.", + "attributes": [ + { + "name": "tldr", + "value": "Mudharabah was practiced, showing early Islamic flexibility in commerce." + }, + { + "name": "confidence", + "value": "0.7" + }, + { + "name": "knowledge", + "value": "Profit-sharing investment, known as 'Mudharabah,' was a known practice during the Prophet's era, highlighting early Islamic commercial flexibility." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Prophet Muhammad ﷺ emphasized that three activities contain blessings: transactions based on a future date, profit-sharing investment, and mixing grains for home use, indicating a communal approach to business practices.", + "attributes": [ + { + "name": "tldr", + "value": "Prophetic teachings highlight blessing in delayed transactions, Mudharabah, and mixing grains for home." + }, + { + "name": "confidence", + "value": "0.75" + }, + { + "name": "knowledge", + "value": "The Prophet highlighted blessings in certain practices like future-dated transactions, profit-sharing, and home mixing grains, suggesting a communal ethos." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The partners should make a shared path seven cubits wide if they dispute about it, based on a hadith from the Prophet Muhammad ﷺ reported by Abu Huraira in the two Sahihs and other collections.", + "attributes": [ + { + "name": "tldr", + "value": "The path should be seven cubits wide if there is a dispute among partners." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "A shared path should be seven cubits wide if partners dispute." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "One should not prevent their neighbor from placing wooden beams on the shared wall, according to a hadith from Abu Huraira reported in the two Sahihs and other collections.", + "attributes": [ + { + "name": "tldr", + "value": "Neighbors should allow each other to use shared walls for beams." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Neighbors should not prevent each other from using shared walls for wooden beams." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The principle of 'no harm and no harassment' (\"لا ضرر ولا ضرار\") is emphasized, illustrating that partners should not harm each other, including allowing the placement of beams on shared walls and widening the path.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic principle of avoiding harm among partners." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The principle of avoiding harm and harassment among partners is emphasized, including shared spaces usage." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The authority of an imam to penalize someone who harms their partner by uprooting their trees or seizing their property is supported by a hadith involving Samura bin Jundub.", + "attributes": [ + { + "name": "tldr", + "value": "Imam can penalize someone who harms their partner through property actions." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "An imam has the authority to penalize someone who harms their partner by damaging property, as illustrated by the case of Samura bin Jundub." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses a narration related to decisions concerning date palms, involving a person named Abu Lubabah and his interaction with another individual's garden.", + "attributes": [ + { + "name": "tldr", + "value": "A narration about Abu Lubabah dealing with date palm ownership." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The narration involves a historical account from Islamic tradition where Abu Lubabah is mentioned in the context of owning or removing a date palm in someone else's property." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The reference to Ja'far ibn Muhammad and his father indicates a lineage of narrators, which is important in Islamic scholarship for establishing the authenticity of traditions.", + "attributes": [ + { + "name": "tldr", + "value": "Narrative chains are crucial for authenticity in Islamic texts." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The mention of Ja'far ibn Muhammad underscores the importance of the isnad (chain of narration) in ensuring the credibility of hadiths and stories in Islamic tradition." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The concept of rahan (pledge/security) is permissible in Islam and is supported by the Qur'an. Rahn can be used for debts and allows the utilization of the pledged item if necessary.", + "attributes": [ + { + "name": "tldr", + "value": "Rahan is permissible by consensus and Quranic endorsement." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Rahn is permissible by consensus among scholars and is supported by the Qur'an. It can be restricted by travel or other specific circumstances but is generally allowed." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is a tradition where the Prophet Muhammad ﷺ pawned his armor with a Jewish person in Medina for barley, which indicates that the practice of rahn is allowed even outside of travel circumstances.", + "attributes": [ + { + "name": "tldr", + "value": "Rahn is permissible in both travel and non-travel situations." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet ﷺ's action of pawning his armor suggests that rahn is permissible both during travel and in settled places like Medina, opposing the view that it is only for travel." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice where the morsel (rider) can ride the pledged animal or use its milk if he covers its expenses is supported by sayings of the Prophet ﷺ. However, there's a difference of opinion on this among scholars.", + "attributes": [ + { + "name": "tldr", + "value": "The rider can use pledged animals if he covers expenses, but scholars disagree." + }, + { + "name": "confidence", + "value": "0.7" + }, + { + "name": "knowledge", + "value": "According to a hadith, the one holding the pledge may benefit from it, such as riding the animal or drinking its milk, if they cover its expenses. Some scholars disagree, seeing no benefit for the pledge holder." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The concept that the pledged property does not automatically transfer ownership upon default is also discussed, with interpretations supporting that the pledger retains some rights until agreed upon differently.", + "attributes": [ + { + "name": "tldr", + "value": "Pledged property does not transfer ownership automatically upon default." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "A hadith indicates that pledged property should not automatically transfer ownership to the lender upon default, implying continued rights of the original owner." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the validity of a particular narration in Islamic tradition. Ibn Hajar in 'Bulugh al-Maram' indicates that although the chain of narrators is reliable, other sources like Abu Dawood mention it as a 'mursal' or incomplete narration, suggesting a weak link. Still, it was included by Ibn Majah through another path, suggesting it has some level of acceptance.", + "attributes": [ + { + "name": "tldr", + "value": "Ibn Hajar discusses the reliability of a narration, mentioning it is somewhat accepted despite inconsistencies." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Ibn Hajar's evaluation indicates that Islamic scholars are careful in assessing the reliability of hadith based on the chain of narrators, which impacts the acceptance of religious teachings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The term 'ghalaq' in the context of a pledged item in a debt (rahn) is explained. If the debtor does not repay in time, the pledgee may claim ownership. A narration from 'Abd al-Razzaq suggests that the concept changed from pre-Islamic times, where the pledge could be permanently claimed if the debt wasn't paid, to an Islamic context where such practices were annulled.", + "attributes": [ + { + "name": "tldr", + "value": "'Ghalaq' refers to the forfeiture of pledged items not redeemed, but Islam nullified such complete transfer of ownership." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The evolution of the concept of 'ghalaq' showcases Islam's transformation of pre-Islamic legal practices to ensure fairness in transactions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The ancient practice of permanently claiming a pledge if not returned reflects the severity of pre-Islamic financial customs, which Islam sought to reform by instituting principles of fairness and responsibility, such as shared benefits and losses.", + "attributes": [ + { + "name": "tldr", + "value": "Pre-Islamic practices of debt resolution were strict and Islam reformed these to ensure fairness." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "This change illustrates Islam's overarching theme of justice, encouraging a balance of rights and responsibilities." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic jurisprudence, both the custodian (الوديع) and the borrower (المستعير) are obligated to return entrusted items to their owner. They are not held liable if the item perishes without negligence or betrayal on their part. This obligation is based on the Quranic verse 4:58, which commands the return of trusts, and a Hadith that instructs honoring such trusts.", + "attributes": [ + { + "name": "tldr", + "value": "Custodians and borrowers must return entrusted items and are not liable if loss occurs without negligence." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic principles dictate that a custodian or borrower must return entrusted property to its owner and are not liable if loss occurs without their fault, based on Quranic guidance and Hadith." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text mentions that not allowing the lending of essential tools or animals in need (like buckets or livestock) is not permissible, emphasizing communal support and aiding others in need, especially for the cause of Allah.", + "attributes": [ + { + "name": "tldr", + "value": "Lending essential items or helping others in need is encouraged in Islam." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Islam encourages lending essential items and helping others in need for the sake of Allah, emphasizing the importance of community support." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is no liability on the custodian or borrower if the item is damaged without fault. This is supported by a Hadith stating 'No liability for a trustee,' emphasizing trust and responsibility.", + "attributes": [ + { + "name": "tldr", + "value": "No liability for custodians or borrowers if damage occurs without wrongdoing." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "A Hadith supports that custodians or borrowers bear no liability if entrusted items are damaged through no fault of their own, highlighting trust in Islamic teachings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The concept of 'Amana' in Islamic jurisprudence implies that if one borrows an item, they are responsible for it and must ensure its return. If the borrowed item gets damaged without permission, the borrower is liable for it. This responsibility is supported by a Hadith stating: \"The hand is liable for what it took until it returns it.\"", + "attributes": [ + { + "name": "tldr", + "value": "The borrower is liable for the borrowed item unless the damage is permitted." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The borrower is responsible for the borrowed property unless it is damaged under permitted circumstances, according to a Hadith." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The refusal to share commonly used household items, like a bucket or a pot, is discouraged. This is understood from a Hadith that emphasizes these items are considered shared necessities.", + "attributes": [ + { + "name": "tldr", + "value": "Refusing to lend household items is discouraged in Islam." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Household items should be shared freely within the community, as per Islamic teachings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "Preventing others from benefits such as breeding a male animal or using livestock without fulfilling their rights is inappropriate. This is because, on the Day of Judgment, those who don't fulfill these rights will face consequences.", + "attributes": [ + { + "name": "tldr", + "value": "Denying livestock rights is wrong, with consequences on the Day of Judgment." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "It is important to fulfill the rights of livestock by sharing their benefits, as denial leads to negative consequences in the afterlife." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The act of taking the property of others without their permission is considered sinful in Islam. The one who takes must return what they have taken, as it is prohibited to take a Muslim's property unless they do so willingly. This is supported by Qur'anic verse [Al-Baqarah: 188] and various Hadiths which emphasize the prohibition and the necessity to return wrongfully taken property.", + "attributes": [ + { + "name": "tldr", + "value": "Taking property without permission is sinful and must be returned." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The prohibition of wrongful seizure and the obligation to return seized property." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Hadiths also specify that if someone plants or builds on someone else's land without permission, they have no right to what they have planted or built. The planter may be compensated for their expenses, but not for the product or structure itself. This respects the rights of property owners in Islam.", + "attributes": [ + { + "name": "tldr", + "value": "Unauthorized planting or construction grants no ownership rights in Islam." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Lack of ownership rights for unauthorized use of another's land." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In a case presented to the Prophet Muhammad (ﷺ), a man had planted palm trees on another man's land. The Prophet ruled in favor of the landowner and instructed the planter to remove his trees. This illustrates the principle that unjust ownership has no rightful claim.", + "attributes": [ + { + "name": "tldr", + "value": "Unjust claims on land are invalid according to Islamic teachings." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad (ﷺ) resolved a dispute by highlighting that unjust claims over land are invalid." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The act of unjustly using someone else's property, even if temporarily beneficial, is impermissible according to Islamic law. The teachings emphasize respecting others' rights over material benefit.", + "attributes": [ + { + "name": "tldr", + "value": "Using someone else's property without right is impermissible in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic teachings strictly prohibit benefiting from another's property without rightful ownership." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad (ﷺ) stated that anyone who wrongs someone out of even a small portion of land will be held accountable on the Day of Judgment. This emphasizes the gravity of wrongful ownership in Islamic jurisprudence.", + "attributes": [ + { + "name": "tldr", + "value": "Wrongful ownership of land is a severe act in Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Islam teaches that wrongful ownership, even in small amounts, will have serious consequences in the afterlife." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I've learned that in Islam, freeing a slave (عتق) is highly encouraged, and this is supported by authentic Hadiths. The Prophet Muhammad ﷺ stated that freeing a Muslim slave guarantees that each part of the slave's body will save matching parts of the one who frees them from hellfire.", + "attributes": [ + { + "name": "tldr", + "value": "Freeing a Muslim slave is greatly rewarded in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "In Islam, freeing a slave is a commendable act that has spiritual rewards, as emphasized by Hadiths from the Prophet Muhammad ﷺ." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text indicates that conditional emancipation is allowed. For instance, freeing a slave in exchange for a service is permissible, as demonstrated by the story of Um Salama who freed Safina under the condition that he serves the Prophet ﷺ during his lifetime.", + "attributes": [ + { + "name": "tldr", + "value": "Conditional emancipation, like serving in return, is permissible in Islam." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Conditional emancipation is an acceptable practice in Islam, exemplified by historical precedents." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "From the hadith of the Prophet Muhammad ﷺ, it is indicated that if a person becomes the owner of a slave who is a close relative, the slave is automatically freed. This ruling is based on the principle that such ownership should not occur. The hadith states: 'Whoever owns a close relative, he is free.' This principle is supported by various scholars, although there are differences in interpretation regarding which relatives are included.", + "attributes": [ + { + "name": "tldr", + "value": "Owning a close relative as a slave leads to automatic emancipation according to some hadiths." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The principle that owning a close relative as a slave leads to their automatic emancipation is based on several hadiths. Different scholars have varying interpretations regarding which relatives this applies to." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There's a debate among scholars about which relatives, when owned, get automatically freed. The Hanafi scholars and Ahmad bin Hanbal support that all prohibited relatives should be freed. Shafi’i and some others say only children, parents, and direct ancestors or descendants are included. Malik includes siblings as well.", + "attributes": [ + { + "name": "tldr", + "value": "Scholars differ on which relatives are auto-freed if owned." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Scholars differ on the scope of relatives affected by emancipation upon ownership, with differing views from Hanafi, Shafi’i, and Maliki schools." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The concept of freeing a slave who is a close relative supports the notion of preserving family integrity and preventing the moral dilemma of owning a relative. This is likely a measure designed to reinforce family bonds and ethical behavior in economic transactions.", + "attributes": [ + { + "name": "tldr", + "value": "Emancipation of owned relatives supports family integrity." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Freeing a closely related slave appears to be aimed at preserving family ties and preventing ethical conflicts, thereby maintaining moral standards in ownership practices." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad ﷺ encouraged freeing slaves as an act of atonement for striking them. If a person strikes their slave, the recommended expiation is to set the slave free.", + "attributes": [ + { + "name": "tldr", + "value": "Freeing a slave is recommended as expiation for striking them." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Hadith suggests freeing a slave if they are struck by their master, promoting a form of compensation and redemption for the wrongdoing." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In the jurisprudence of some Islamic scholars, if a master disfigures a slave, they are commanded to free the slave. If the master refuses, the judge can enforce the freeing of the slave.", + "attributes": [ + { + "name": "tldr", + "value": "Disfigurement of a slave mandates their freedom in some Islamic rulings." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "There is a precedent in Islamic rulings that disfiguring a slave requires their freedom, highlighting the concern for justice and dignity in treatment of slaves." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The act of freeing a slave mentioned in the Hadith is generally considered recommended rather than obligatory, serving as a form of expiation and removal of sin for the act of striking them.", + "attributes": [ + { + "name": "tldr", + "value": "Freeing a slave is recommended, not obligatory, for striking them." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The freeing of a slave as recommended by the Prophet is seen as a way to remove sin, but scholars agree it is not a compulsory act, showing flexibility in Islamic legal tradition." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In a case where a person partially frees a slave, Prophet Muhammad (ﷺ) instructed that the individual must ensure the full freedom of the slave using their own resources. If they lack resources, the remaining value of the slave needs to be assessed, and the slave should work off the share to be free without undue hardship.", + "attributes": [ + { + "name": "tldr", + "value": "Partial emancipation requires freeing the whole slave with resources, or through assessed work." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Partial manumission obligates the person to free the entire slave with their resources, or, if unable, the slave should work to pay off the remaining share." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "If someone frees part of a slave without sufficient resources, only their portion will be emancipated unless the slave chooses to work off the remaining share. If the slave does not choose this, they remain partially free and partially enslaved.", + "attributes": [ + { + "name": "tldr", + "value": "Emancipation requires full personal funds, or the slave can opt to work off the remainder." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "If a person cannot fully emancipate a slave due to lack of funds, the slave may choose to work off the remainder; otherwise, they remain partially enslaved." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Loyalty and alliances granted to a freed slave do not supersede the rights of the person who emancipated them, following Islamic law. This is a principle emphasized by Prophet Muhammad (ﷺ) in a situation involving Aisha and Barira.", + "attributes": [ + { + "name": "tldr", + "value": "Loyalty belongs to the emancipator, reflecting God's law." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "In cases of emancipation, the allegiance or loyalty of the freed individual belongs to the one who emancipated them, as per Islamic law." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "A slave designated as 'mubarrad' can be sold if the owner requires financial relief. In a case mentioned, the Prophet facilitated the selling of such a slave to relieve the owner's financial stress.", + "attributes": [ + { + "name": "tldr", + "value": "A 'mubarrad' slave can be sold if the owner needs money." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "An owner can sell a designated 'mubarrad' slave if they come under financial strain. This is affirmed in an account where the Prophet sold a slave for the owner who needed financial help." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The permissibility of selling a 'mudabbar' slave for necessity has been debated among Islamic scholars. Imam al-Shafi'i and the scholars of hadith have allowed it, while others, like al-Nawawi, report that the consensus is against it.", + "attributes": [ + { + "name": "tldr", + "value": "Selling a 'mudabbar' slave for necessity is a debated issue among scholars with differing views." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Different scholars have different opinions on whether it's permissible to sell a 'mudabbar' slave out of necessity." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Under Islamic law, a slave can be set free through a process called 'mukataba', where they pay an agreed sum to their master. This practice was recognized in Islam, as evidenced by the Quranic verse in Surah An-Nur [24:33].", + "attributes": [ + { + "name": "tldr", + "value": "Islam permits 'mukataba', allowing slaves to buy their freedom by paying their masters." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The practice of 'mukataba' is supported by the Quran, allowing slaves to earn their freedom." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "A slave who is in the process of 'mukataba' is considered free to the extent of what they have paid. This view is supported by several hadiths, but some scholars maintain that a slave remains a slave until the entire amount is paid.", + "attributes": [ + { + "name": "tldr", + "value": "A 'mukatab' slave's freedom is proportional to what they have paid, but full freedom requires complete payment." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The status of a 'mukatab' slave as partially free or still enslaved is subject to scholarly interpretation based on hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I've learned that in Islamic jurisprudence, there is a discussion about the status of 'Umm al-Walad,' which refers to a female slave who bears her master's child. It is widely accepted by many scholars based on various Hadiths that she becomes free upon the master's death, or if he chooses to emancipate her. This idea is derived from Hadiths stating, for example, \"her son has freed her.\" However, these Hadiths often have weak chains of transmission, yet are considered by many as valid for legal rulings due to their repeated emphasis in different narrations.", + "attributes": [ + { + "name": "tldr", + "value": "'Umm al-Walad' gains freedom at her master's death or by his choice, as derived from Hadiths." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The concept of 'Umm al-Walad' and her status upon the master's death or his choice to emancipate her is rooted in Hadiths with varying strengths of validation." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "I think the debate among scholars, both contemporaneous and subsequent to the Prophetic era, about the permissibility of selling 'Umm al-Walad' highlights the diversity within Islamic legal traditions. Notably, some companions of the Prophet and early scholars allowed such transactions, but later rulings, particularly under Caliph Umar, discouraged it, showcasing an evolution in the interpretation of Islamic law regarding human dignity and the rights of 'Umm al-Walad.'", + "attributes": [ + { + "name": "tldr", + "value": "Selling 'Umm al-Walad' was debated, reflecting varying interpretations in Islamic law." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "There is notable scholarly debate regarding the ability to sell 'Umm al-Walad,' indicating dynamic interpretations within Islamic jurisprudence." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "Reflecting on the text, I notice the importance placed on 'Umm al-Walad's' status as a free woman due to her child's presence, aligning with the compassionate essence of Islamic teachings that prioritize kindness and human dignity. This suggests a precedence for ensuring the welfare of individuals in servitude, which could have progressive implications in understanding Islamic ethics and law.", + "attributes": [ + { + "name": "tldr", + "value": "'Umm al-Walad's' emancipation reflects Islamic values of kindness and human dignity." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The concept of freedom for 'Umm al-Walad' showcases a compassionate alignment with Islamic principles, focusing on human dignity and welfare." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that in Islamic practice, the concept of waqf allows individuals to dedicate their property for religious or charitable purposes. This waqf can be used to support various causes, as deemed appropriate, and the caretaker can benefit from it within reasonable limits.", + "attributes": [ + { + "name": "tldr", + "value": "Waqf is a practice of dedicating property for charity, with flexible allocations and modest benefits for caretakers." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Waqf is a religious endowment where property is dedicated for Allah's cause, allowing allocation to any pious purpose and permitting the caretaker's subsistence from it." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I found that if a waqf is made with the intent to harm an heir, it is considered invalid. This highlights the importance of intention and fairness in Islamic practices.", + "attributes": [ + { + "name": "tldr", + "value": "Waqf intended to harm heirs is invalid, emphasizing fairness and intention." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "A waqf created to spite an heir is void, showing the emphasis on fair intentions in Islamic law." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It became clear to me that waqf on decoration of graves is not permissible if it leads to temptation or vanity, indicating a focus on modesty and avoiding distractions from religious duties.", + "attributes": [ + { + "name": "tldr", + "value": "Waqf for grave decoration is not allowed if it distracts from religious practices." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Waqf used for decorating graves in a way that could cause temptation is invalid, aligning with Islamic values of modesty." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I observed that the majority of scholars agree on the legitimacy of waqf. However, there were some early scholarly disagreements, showcasing the dynamic nature of Islamic jurisprudence.", + "attributes": [ + { + "name": "tldr", + "value": "Scholars mostly agree on waqf, but historical disagreements show evolving interpretations in Islamic law." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Most scholars support the validity of waqf, though historical figures like Abu Hanifa initially disagreed, reflecting evolving consensus in Islamic scholarship." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that Khalid ibn al-Walid dedicated his armor and equipment for the sake of Allah, emphasizing the practice of waqf (endowment) where resources are set aside for charitable purposes.", + "attributes": [ + { + "name": "tldr", + "value": "Khalid made an endowment of his military equipment for charity." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "This indicates the importance of using personal belongings for continuous charity (sadaqah jariyah)." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "From the advice given to Umar to keep the property and donate its yield, I understand that one has the flexibility to designate the proceeds of an endowment towards various charitable causes of their choosing.", + "attributes": [ + { + "name": "tldr", + "value": "Endowment yields can be directed to various charitable causes." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "This allows the donor to support different beneficial and religious activities." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The text discusses the right of an administrator of a waqf to benefit from it, which aligns with the practice of Umar's endowment as approved by the Prophet.", + "attributes": [ + { + "name": "tldr", + "value": "Waqf administrators may use the endowment to cover their needs." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Administrators are granted sustenance from the waqf they manage, ensuring their livelihood while they maintain the trust." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text highlights that someone cannot endow property with the intention of harming an heir, as such an action is not permitted by Islamic principles.", + "attributes": [ + { + "name": "tldr", + "value": "Endowing property to harm an heir is invalid in Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Islamic law protects against intentional harm in inheritance matters." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It is permissible to redirect funds placed in mosques or sacred sites for other charitable uses if they aren't benefitting anyone.", + "attributes": [ + { + "name": "tldr", + "value": "Funds in mosques can be repurposed if they're not benefiting anyone." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "This ensures that charitable resources are effectively utilized in the community." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In early Islamic times, particularly during the time of the Prophet Muhammad ﷺ and his companions, the use of wealth in mosques, including the Kaaba, was strictly regulated. Anything left in mosques should be practical and beneficial to people, otherwise, it is considered hoarding instead of charity or endowment.", + "attributes": [ + { + "name": "tldr", + "value": "Items left in mosques must be useful; otherwise, it's considered hoarding." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "During the Prophet Muhammad's time, wealth in mosques was regulated to ensure it was beneficial, avoiding hoarding." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "Leaving lavish decorations or offerings at graves, such as fine curtains or valuable stones, is discouraged as it may lead people to hold improper beliefs about the deceased, which is contrary to Islamic teachings.", + "attributes": [ + { + "name": "tldr", + "value": "Ornamentation at graves can lead to improper beliefs and is discouraged." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Elaborate grave decorations can mislead visitors regarding the importance of the deceased, which is against Islamic teachings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The preservation of grave sites for practical reasons like preventing disrepair without embellishment may be considered permissible. However, using resources for such a purpose should be balanced with other community needs.", + "attributes": [ + { + "name": "tldr", + "value": "Maintaining graves without embellishment is allowable, considering community needs." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Repairing graves can be allowed if it prevents damage, but excessive decorations are still prohibited." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The book discusses the acceptance and reciprocation of gifts in Islam. It's lawful to accept and reciprocate gifts, whether between Muslims or between a Muslim and a non-Muslim. However, it's forbidden to take back a gift once given, and fairness must be maintained among children. Refusing a gift without a legitimate reason is disliked.", + "attributes": [ + { + "name": "tldr", + "value": "Gift exchange is permissible among Muslims and non-Muslims and unretractable once given." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "It's established in Islam that accepting gifts is recommended and it's proper to reciprocate. This applies to exchanges between Muslims and non-Muslims. Reclaiming a gift is prohibited, and fairness is essential when gifting children. Rejecting gifts without valid reasons is generally frowned upon." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Numerous hadiths support the practice of accepting gifts. The Prophet Muhammad ﷺ accepted gifts and reciprocated them, considering it a form of sustenance granted by God, as reflected in the hadiths narrated by prominent companions such as Abu Huraira, Anas, and A'isha.", + "attributes": [ + { + "name": "tldr", + "value": "Hadiths confirm the practice of accepting and reciprocating gifts." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Various hadiths highlight the importance and the Sunnah of accepting gifts and reciprocating them, as seen in the actions of the Prophet Muhammad ﷺ. This is considered as sustenance from God." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad ﷺ accepted gifts from non-Muslims, including emperors and kings, illustrating the permissibility of such exchanges. Historical instances include gifts from Khosrow, Caesar, and tribal leaders.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet accepted gifts from non-Muslims, validating such exchanges." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet ﷺ accepted gifts from non-Muslim rulers, demonstrating that Muslims can reciprocate gift exchanges with non-Muslims. This was a diplomatic and gracious practice, maintaining good relations." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The discussion revolves around the acceptance of gifts from non-Muslims, with references to the behavior of the Prophet Muhammad ﷺ. A nuanced understanding is necessary because specific contexts determine whether such gifts are accepted or rejected.", + "attributes": [ + { + "name": "tldr", + "value": "Acceptance of gifts from non-Muslims varies based on context and intention." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The Prophet's actions regarding accepting gifts from non-Muslims were context-dependent, sometimes accepting and other times rejecting based on intention and circumstances." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text provides examples of hadith that reflect different instances where the Prophet Muhammad ﷺ accepted or rejected gifts from non-Muslims. One such example is the Prophet ﷺ accepting gifts from the Negus of Abyssinia.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet ﷺ accepted gifts from the Negus, showing specific criteria for acceptance." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad ﷺ accepted gifts from the Negus of Abyssinia, which signifies specific criteria for accepting gifts from non-Muslims depending on their religious standings and intentions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The variety of responses to gifts from non-Muslims could be interpreted as diplomatic strategies or religious guidelines, balancing between maintaining faith principles and social relations.", + "attributes": [ + { + "name": "tldr", + "value": "Reactions to gifts from non-Muslims may serve diplomatic purposes." + }, + { + "name": "confidence", + "value": "0.7" + }, + { + "name": "knowledge", + "value": "The Prophet’s acceptance or rejection of gifts from non-Muslims might reflect strategic considerations to maintain social relations while upholding religious integrity." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islam, it's generally prohibited for a person to take back a gift once given, except for a parent with their child. This is based on a hadith where returning a gift is likened to a dog returning to its vomit.", + "attributes": [ + { + "name": "tldr", + "value": "Taking back a gift is prohibited except for parents with their children." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "It's prohibited to take back a gift once given, based on a hadith likening it to negative behavior, except for gifts from parents to their children." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Equity among children in gift-giving is important in Islam. The Prophet Muhammad ﷺ emphasized fairness and did not approve witnessing favoritism among children.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic teachings stress fairness among children in gifts." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Islam emphasizes the importance of fairness in distributing gifts among children, and favoritism is discouraged." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "Some hadiths suggest that avoiding favoritism among children should be a strong obligation rather than merely recommended.", + "attributes": [ + { + "name": "tldr", + "value": "Equity in gifts among children may be obligatory, not just recommended." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "There is a strong emphasis on equal treatment of children in gift-giving, with some scholars viewing it as obligatory." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the prohibition of accepting gifts that are considered as bribes in Islam. It explains that gifts which influence judgment or are given to fulfill duties owed by leaders are akin to bribery.", + "attributes": [ + { + "name": "tldr", + "value": "Accepting gifts that can be considered bribery is prohibited in Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Gifts given to sway decisions or influence judgment, particularly in positions of authority or responsibility, are prohibited as they equate to bribery." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The mention of gifts to those teaching the Quran or fulfilling any need raises interesting considerations on how seemingly innocuous gifts can lead to larger issues of influence and corruption.", + "attributes": [ + { + "name": "tldr", + "value": "Seemingly harmless gifts can lead to corruption." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Even gifts given in seemingly positive contexts, like teaching religion, need to be scrutinized to prevent hidden forms of bribes or unjust influence." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Citing a hadith from the Prophet Muhammad ﷺ via Abu Umamah, it is clear that accepting a gift in return for mediation or intercession is highly discouraged in Islamic teachings.", + "attributes": [ + { + "name": "tldr", + "value": "Accepting gifts for intercession is discouraged in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic teachings strongly discourage accepting gifts in return for acting as an intermediary or advocate, as it opens the pathway to usury or corrupt practices." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic law, if something is given without any compensation, it is considered a gift (هدية). If compensation is involved, it takes the form of a sale. The concepts of 'Umra (عمرى) and Ruqba (رقبى) involve granting ownership to the person who receives them, with irreversible effect.", + "attributes": [ + { + "name": "tldr", + "value": "Gifts without compensation are gifts; with compensation, they become sales. 'Umra and Ruqba result in permanent ownership." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The text discusses the differentiation between gifts with or without compensation. Gifts given without compensation are treated as typical gifts in both linguistic and legal Islamic terms. However, if compensation is involved, it is regarded as a sale because of the mutual satisfaction and exchange involved, similar to a sale. Regarding 'Umra and Ruqba, these gift forms ensure ownership to the receiver and their heirs without the possibility of revocation." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The distinction between gifts and sales in Islamic law is practical, ensuring fairness and clarity in transactions. It highlights the importance of intent in defining these exchanges.", + "attributes": [ + { + "name": "tldr", + "value": "Intent and compensation define gifts versus sales in Islamic law." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "In Islamic jurisprudence, the intent and presence of compensation are crucial in determining whether a transaction is a true gift or a sale. This distinction ensures that the rules applicable to each type of transaction are properly followed, preventing any misuse or misunderstanding." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Islamic narratives such as the Hadiths cited reinforce the idea that 'Umra and Ruqba grant permanent ownership. This is based on sayings of the Prophet Muhammad ﷺ which are considered authoritative within Islamic jurisprudence.", + "attributes": [ + { + "name": "tldr", + "value": "Prophetic traditions affirm permanent ownership through 'Umra and Ruqba." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Narrations from Prophet Muhammad ﷺ, especially those reported by Abu Huraira and Jabir, support the notion that 'Umra and Ruqba lead to permanent ownership. These sayings are considered authoritative in the Islamic tradition, ensuring that once these types of gifts are given, they cannot be revoked." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Hadiths narrated by Ibn Umar and Jabir, as well as others, discuss the concepts of 'Umra and Ruqba, where property is given to someone for their lifetime and is to be returned upon their death. The scholars differ on the legal implications, with some saying it should return to the giver and others saying it should remain with the recipient's heirs. The cultural and linguistic roots of these terms are tied to pre-Islamic practices.", + "attributes": [ + { + "name": "tldr", + "value": "Hadiths discuss 'Umra and Ruqba, property rights that vary between scholars and pre-Islamic traditions." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Hadiths explore the complexities of 'Umra and Ruqba, where property is given for a person's lifetime, and there's a dispute over whether it returns to the giver after their death or remains with the heirs. The terms are rooted in pre-Islamic customs where individuals would grant property for the duration of someone's life." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Oaths should be made only in the name of Allah or His attributes. Making oaths in the name of anything else is prohibited.", + "attributes": [ + { + "name": "tldr", + "value": "Oaths must be made in the name of Allah or His attributes only." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "It's clear from Islamic teaching that swearing an oath should only involve the name of Allah or His attributes. This is supported by the teachings and actions of the Prophet Muhammad (ﷺ), who swore by the 'Changer of hearts' and other divine attributes." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "If someone says 'Insha'Allah' (if Allah wills) during an oath, it acts as an exception, and they are not held to that oath.", + "attributes": [ + { + "name": "tldr", + "value": "Saying 'Insha'Allah' during an oath provides an exception, preventing any repercussions." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The phrase 'Insha'Allah' offers a provision in Islamic tradition that results in no sin if promises are broken under those terms. This reflects the belief in ultimate dependence on God's will." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Breaking a false oath knowingly is termed 'yamīn al-ghamūs', and it's considered a major sin.", + "attributes": [ + { + "name": "tldr", + "value": "A knowingly false oath is a major sin in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The concept of 'yamīn al-ghamūs', which refers to a willfully false oath, highlights its serious spiritual repercussions within Islamic jurisprudence. This emphasizes truthfulness and integrity when making oaths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The kaffara (expiation) for breaking an oath is specified in the Qur'an and involves feeding the needy, clothing them, or freeing a slave.", + "attributes": [ + { + "name": "tldr", + "value": "Expiation for broken oaths includes feeding the needy, clothing them, or freeing a slave." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Islam outlines specific forms of expiation for breaking an oath, reflecting a structured approach to rectifying the breach of commitment through tangible acts of charity or liberation." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Swearing by anything other than Allah is considered shirk (associating partners with Allah) in Islam.", + "attributes": [ + { + "name": "tldr", + "value": "Swearing by anything other than Allah is considered shirk." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The caution against swearing by other than Allah underlines the importance of maintaining Tawheed (oneness of Allah) in everyday actions. This strictness serves to protect the monotheistic nature of the faith from any form of polytheism." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Hadith mentions that if someone swears an oath and includes 'Insha'Allah' (if Allah wills), they are not considered to have broken that oath. This teaching is collected from multiple sources, such as Ahmad, al-Tirmidhi, Ibn Majah, al-Nasa'i, and Ibn Hibban. Moreover, it is reinforced by an account involving Prophet Suleiman and is generally agreed upon by Islamic scholars and jurists.", + "attributes": [ + { + "name": "tldr", + "value": "Using 'Insha'Allah' in an oath prevents it from being binding, a widely accepted Islamic practice." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Mention of 'Insha'Allah' with an oath makes it non-binding, supported by scholarly consensus." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The teaching emphasizes flexibility and the mercy of Allah. By allowing an escape for breaking oaths with the use of 'Insha'Allah,' it underscores the understanding that human beings are not always in control and should leave room for divine will to intervene. This notion encourages humility and reliance on Allah.", + "attributes": [ + { + "name": "tldr", + "value": "Inclusion of 'Insha'Allah' in oaths reflects the need for humility and trust in divine will." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The requirement of 'Insha'Allah' in oaths shows humility and trust in divine will, offering a safety net for human fallibility." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "If someone makes an oath and later finds a better alternative, they are encouraged to break the oath, perform the better action, and then expiate for the oath. This is illustrated by a narration from Abdul Rahman ibn Samurah and supported by multiple Hadiths, promoting the principle of choosing the better moral path over rigid adherence to a previous promise.", + "attributes": [ + { + "name": "tldr", + "value": "Oaths can be broken for a better course of action, with subsequent expiation required." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Islamic teaching permits breaking an oath for a better outcome, with expiation necessary, reflecting prioritization of better deeds." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic teachings, a person forced to speak words of disbelief is not held accountable as long as their heart remains firm in faith. This is supported by the verse: 'Except for one who is forced while his heart is secure in faith' and a hadith stating that mistakes, forgetfulness, and coercion are not held against the Muslim community.", + "attributes": [ + { + "name": "tldr", + "value": "Being forced into disbelief does not hold accountability if faith remains intact." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic teachings relieve the sin of uttering disbelief under duress if the heart is strong in faith and it highlights the compassion in these rulings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The \"yameen ghamus\" (false oath) is a major sin when one knowingly lies to unjustly take another's property. This is derived from a hadith where the Prophet Muhammad ﷺ identified such an oath as a grave sin because it involves deceit and injustice.", + "attributes": [ + { + "name": "tldr", + "value": "A false oath to obtain others' belongings is a major sin in Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Understanding the severity of intentionally deceptive oaths underlines the moral importance Islam places on truthfulness and fairness." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "Islam does not penalize trivial or unintended oaths, like casual statements ('No, by Allah' or 'Yes, by Allah'). This understanding is based on the Qur'an and interpretations by early Islamic scholars, showing leniency and discernment in handling human error and habit.", + "attributes": [ + { + "name": "tldr", + "value": "Unintentional or casual oaths are not punishable in Islam." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "This flexibility in Islamic jurisprudence demonstrates a humane approach towards everyday language practices, acknowledging human imperfection." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Fulfilling oaths is encouraged in Islam, and it is a responsibility to honor promises. This is supported by several hadiths, where even small promises should be kept, emphasizing the value of integrity and trustworthiness.", + "attributes": [ + { + "name": "tldr", + "value": "Honoring oaths is an essential duty in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "By adhering to oaths, Islam enforces community trust and personal integrity, showing the weight of one's word." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In the Quran, the expiation for a broken oath is outlined clearly. The verse from Surah Al-Ma'idah (5:89) explains that the atonement involves actions such as feeding ten needy people.", + "attributes": [ + { + "name": "tldr", + "value": "Expiation for oaths involves feeding ten needy people, as stated in the Quran." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Quran specifies that the expiation for breaking an oath includes feeding ten needy people as mentioned in Surah Al-Ma'idah." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "A vow (nadhar) is only valid if it is made with the intention of seeking the pleasure of Allah and must be a righteous act. Making vows in acts of disobedience or that contradict Islamic laws, such as favoritism among heirs or practices not prescribed by Allah, is invalid. If a vow is made in disobedience or is something a person cannot fulfill, an expiation (kaffara) is required. Also, if someone vows while associating partners with Allah and then converts to Islam, they must fulfill the vow, but the expense must not exceed one-third of their estate after death. The vow can be fulfilled by the person's children if they pass away without doing so.", + "attributes": [ + { + "name": "tldr", + "value": "Vows are valid if they seek Allah's pleasure and are righteous acts, but invalid when made in disobedience." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Vows made in disobedience require atonement; those made while non-Muslim but later converted to Islam must be fulfilled." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The prohibition of vows except in seeking Allah's pleasure emphasizes sincerity and avoiding materialistic motivations. This prohibition suggests vows shouldn't be used to manipulate outcomes but should be sincere commitments to obedience to Allah. The saying \"it only extracts from the miser\" implies vows shouldn't be for avoiding personal greed or stinginess.", + "attributes": [ + { + "name": "tldr", + "value": "Vows should be sincere acts of worship, not for bargaining or selfish reasons." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The sincerity in making vows to Allah underlines their spiritual significance rather than material intentions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The Islamic teaching on vows highlights the balance between voluntary religious commitment and realism regarding personal capability. The requirement of expiation for vows made in disobedience or those not feasible reflects a compassionate legal system that offers rectification for human shortcomings.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic teachings provide a balanced approach to vows, emphasizing sincere commitment and offering solutions for mistakes." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Islam seeks to balance voluntary religious commitment with personal capability and offers remedies for failings in vow fulfillment." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad ﷺ taught that there is no vow in disobedience, and its expiation is the expiation of an oath. This highlights the importance of not making vows that go against Islamic teachings.", + "attributes": [ + { + "name": "tldr", + "value": "No vow is valid if it involves disobedience, and its expiation is like fulfilling an oath." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "There is a clear teaching that vows involving disobedience aren't valid and should be expiated as oaths are." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "Vows made with intentions that do not align with seeking the pleasure of Allah, such as those on graves, might lead to false beliefs and are not considered valid. This emphasizes the need for sincerity in intentions when making vows.", + "attributes": [ + { + "name": "tldr", + "value": "Vows not aimed at pleasing Allah, such as those for graves, are considered invalid and possibly sinful." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Vows should be made with sincere intentions seeking Allah's pleasure, and those on graves are discouraged due to potential misleading beliefs." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "Vows intended for improper purposes, like embellishing mosques or aiding sinners, are considered vows of sin. This serves as a caution against using vows for purposes not permitted by Allah, and highlights the restriction of vows to permissible and pious actions.", + "attributes": [ + { + "name": "tldr", + "value": "Vows for unapproved purposes, like excess decoration, are sinful and discouraged." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Vows must align with permissible and righteous intentions; otherwise, they are seen as sinful acts." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The Prophet Muhammad ﷺ advised those who had made vows that were too difficult or harmful to fulfill, such as exposing themselves to extreme heat or undertaking excessively difficult tasks, to either modify their vows to something more feasible or seek atonement through the expiation of an oath. This highlights the Islamic principle of ease and the removal of harm from religious practices.", + "attributes": [ + { + "name": "tldr", + "value": "Vows causing harm can be modified or expiated in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic teachings prioritize the easing of burdens and prevention of self-harm, even in the fulfillment of religious vows." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "If someone makes a vow that is impossible to fulfill or involves disobedience, they should perform the expiation of an oath instead of fulfilling the vow. This ruling emphasizes that vows should be reasonable and align with Islamic values.", + "attributes": [ + { + "name": "tldr", + "value": "Impossible or disobedient vows require oath expiation instead of fulfillment." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Vows in Islam must be reasonable and align with Islamic principles; otherwise, they can be expiated." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The guidance to offer an expiation for an impractical or harmful vow reflects the compassionate and practical nature of Islamic teachings, which seek to avoid unnecessary hardship for believers.", + "attributes": [ + { + "name": "tldr", + "value": "Islam’s guidance on vows shows its compassionate and practical nature." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Islamic instructions regarding impractical vows demonstrate a focus on compassion and practicality, avoiding hardship." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad (peace be upon him) instructed a woman who made a vow to walk but couldn’t fulfill it to perform expiation for it.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet allowed expiation for vows that cannot be fulfilled." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Expiation is allowed for vows that cannot be physically fulfilled, as shown in the Prophet's guidance to a woman unable to fulfill her vow of walking." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Anyone who made a vow during polytheism and then became Muslim is still required to fulfill that vow, as exemplified by the narration involving Umar.", + "attributes": [ + { + "name": "tldr", + "value": "A pre-Islamic vow must still be fulfilled after conversion to Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Fulfillment of a vow made during pre-Islamic times is required even after accepting Islam, as per Umar's narration." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "A vow for charitable giving should be limited to a third of one's wealth, according to the teachings of the Prophet.", + "attributes": [ + { + "name": "tldr", + "value": "Vows of charity are ideally limited to a third of one's wealth." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The Prophet advised that a vow to give away wealth as charity should not exceed a third, highlighting a balance between generous giving and retaining sustenance." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "If someone died before fulfilling a vow, it can be completed by their child, as shown by Ibn Abbas's narration.", + "attributes": [ + { + "name": "tldr", + "value": "A child can fulfill a deceased parent's vow." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "If a person passes away without fulfilling a vow, Islamic teachings allow their offspring to complete it on their behalf." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The core principle in Islam regarding food is that everything is permissible unless explicitly forbidden by Allah and His Messenger. Forbidden items include what is mentioned in the Quran, certain animals like predatory beasts and birds of prey, domesticated donkeys, dogs, cats, and anything considered repulsive.", + "attributes": [ + { + "name": "tldr", + "value": "Everything is permissible except what is explicitly forbidden in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The foundational rule regarding food in Islam is permissibility, with explicit prohibitions from the Quran and Hadith specifying exceptions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The saying of Prophet Muhammad ﷺ reinforces that permissible things are those allowed by Allah, and prohibited things are specifically forbidden by Him. Anything not mentioned is considered excused and permissible.", + "attributes": [ + { + "name": "tldr", + "value": "Permissible unless explicitly forbidden by Allah." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Things not specified as haram are considered permissible, aligning with the general principle of allowance unless explicitly restricted." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The Hadith mentioned suggest that unnecessary questioning about religious rulings can lead to complications or unwanted prohibitions. Islam encourages following existing guidance without delving into excessive inquiries that could complicate matters.", + "attributes": [ + { + "name": "tldr", + "value": "Excessive questioning can lead to unnecessary complications in religious rulings." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Islam advises against excessively questioning religious matters, as it can lead to the creation of unnecessary prohibitions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned from this text that certain foods are prohibited in Islam based on explicit references in the Quran and Hadiths. This includes carrion, blood, pork, and animals with fangs or talons, such as predatory beasts and birds of prey. This aligns with the Quranic verses and Hadiths cited, emphasizing the importance of following specific guidelines in dietary laws according to Islamic teachings.", + "attributes": [ + { + "name": "tldr", + "value": "Certain foods like carrion, blood, pork, and predatory animals are prohibited in Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Dietary prohibitions in Islam include carrion, blood, pork, and animals with fangs or talons." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that the prohibition extends to domestic animals like donkeys, as mentioned in Hadiths relating to the events of Khaybar. This consistent reference to primary Islamic sources showcases the weight given to these texts in determining lawful and unlawful foods within the Islamic tradition.", + "attributes": [ + { + "name": "tldr", + "value": "Eating domestic donkeys is prohibited in Islam, as stated in Hadiths." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Prohibition of domestic donkey meat is emphasized in Hadiths and follows Islamic dietary laws." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text also discusses the prohibition on consuming 'jallalah'—animals that feed on filth—before they undergo a cleansing process. This prohibition includes both their meat and milk, and is supported by multiple Hadiths. This highlights the emphasis on purity in Islamic dietary laws.", + "attributes": [ + { + "name": "tldr", + "value": "Meat and milk of animals feeding on filth are prohibited until they're purified." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "'Jallalah' animals, those feeding on impurities, have their meat and milk prohibited until cleansed." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It seems that there's a debate among Islamic scholars about consuming certain animals, specifically animals with changed meat or milk due to their diets. Some scholars, like Ahmad ibn Hanbal and al-Shafi'i, may have stricter views, advocating for prohibition unless the underlying causes are eliminated. There's an emphasis on the principle that what was initially permissible becomes forbidden due to specific reasons, and if those reasons are removed, the original ruling could be reinstated.", + "attributes": [ + { + "name": "tldr", + "value": "Some animal foods are forbidden due to specific conditions, but lifting those conditions may make them permissible again." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Certain animals' consumption is debated; prohibition occurs when specific reasons exist, but if those reasons are removed, consumption may be allowed." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Dogs are considered impure (mukhabbath) in Islam, and there's consensus on prohibiting their sale, as Islamic teachings imply that anything forbidden for consumption is likewise forbidden for trade.", + "attributes": [ + { + "name": "tldr", + "value": "Dogs are impure; their sale and consumption are forbidden in Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Dogs are deemed impure, with prohibitions extending to their sale and consumption." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Cats are also considered impure for consumption, supported by weak hadith but strengthened by consensus. There's no distinction between wild and domestic cats in these rulings.", + "attributes": [ + { + "name": "tldr", + "value": "Cats are prohibited for consumption in Islam, regardless of type, supported by hadith and consensus." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Cats are not to be consumed, supported by weak hadith but emphasized by broader consensus." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is a ruling against eating animals deemed inherently distasteful by most people, as specified in the Qur'an (7:157), making their consumption forbidden (haram).", + "attributes": [ + { + "name": "tldr", + "value": "Inherently distasteful animals are haram according to Quran 7:157." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Animals considered distasteful are forbidden for consumption based on Quranic guidance." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The absence of specific prohibitions heard by some companions doesn't negate the general principle about forbidden and distasteful animals, as these considerations fall under broader Quranic commandments.", + "attributes": [ + { + "name": "tldr", + "value": "Companions' silence on specific prohibitions doesn't negate general Quranic rulings." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The lack of specific companion testimony doesn't override the prohibition of distasteful animals per Quranic teachings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The primary discussion in this text revolves around the permissibility of eating a hedgehog in Islamic jurisprudence. The narration related to this involves Ibn Umar and a hadith attributed to the Prophet ﷺ through Abu Huraira. However, the text indicates that the isnad (chain of narration) includes ‘Isa bin Namliya, who is considered weak, thus questioning the reliability of this hadith.", + "attributes": [ + { + "name": "tldr", + "value": "The isnad includes a weak narrator, ‘Isa bin Namliya, questioning the hadith's reliability about eating hedgehogs." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "An isnad in a hadith chain involving ‘Isa bin Namliya raises questions about its authenticity regarding hedgehogs being 'unclean.'" + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "There is an opinion mentioned that the decision to forbid something in Islam cannot solely rely on past commands to kill or not kill certain animals (like the hedgehog) since there is no specific evidence from Islamic law that supports the prohibition of such animals based on those commands alone.", + "attributes": [ + { + "name": "tldr", + "value": "Forbidding animals based on killing commands not sufficient without specific Islamic law evidence." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The text suggests that past commands to kill or not kill do not directly translate to food prohibitions without explicit Islamic law evidence." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The text also comments on the principle of original permissibility, meaning everything is permissible unless there is clear evidence prohibiting it. This principle relies heavily on sufficient textual evidence from the Quran and Sunnah concerning dietary laws.", + "attributes": [ + { + "name": "tldr", + "value": "Original rule is permissibility unless clear prohibitive evidence from Quran/Sunnah." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The principle of original permissibility is highlighted, stressing the need for clear prohibitive evidence for dietary laws." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses Islamic rules regarding hunting, specifically using weapons or trained animals (like dogs) and the importance of mentioning God's name when hunting to make the catch permissible. It also states that if a trained dog shares its catch with an untrained one, the catch is not permissible. Furthermore, if the trained dog eats from the catch, it is not permissible, as the dog kept it for itself. Additionally, if a hunted animal is found dead after several days, it remains permissible as long as it has not decayed or it’s clear that it was killed by something other than the hunter’s weapon.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic hunting rules require God’s name to be mentioned, and conditions for using trained dogs and weapons are specified." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Hunting rules in Islam are based on specific conditions, such as mentioning God's name and using trained animals." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The reference to Hadiths from Sahih Bukhari and Sahih Muslim highlights the importance of authentic sources in determining Islamic jurisprudence regarding hunting. These Hadiths provide guidance on what is permissible based on direct sayings of the Prophet Muhammad.", + "attributes": [ + { + "name": "tldr", + "value": "Hadiths are core sources for understanding Islamic rules on hunting." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Authentic Hadiths are used to establish detailed Islamic hunting regulations." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In the context of hunting, if a trained dog catches prey but eats some of it, the prey is not permissible to eat according to Islamic teaching. However, if the dog kills the prey without consuming it, the prey is permissible to eat.", + "attributes": [ + { + "name": "tldr", + "value": "Prey caught by a trained dog is permissible if the dog doesn't eat it." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "If a trained dog captures prey but does not consume it, the prey is considered permissible to eat. This is based on the Hadith where consumption by the hunting dog implies it was caught for itself, not for its owner." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Islamic teachings permit eating animals caught by trained hunting animals if God's name is mentioned during the hunt. This rule applies regardless of whether the animal dies by other means as long as God's name was invoked.", + "attributes": [ + { + "name": "tldr", + "value": "Animals caught by trained animals are halal if God's name is invoked." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Using trained hunting animals like dogs or birds is permissible when God's name is invoked during the release. This affirms eating the catch if it was solely captured for the hunter." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The reliability of certain narrations regarding hunting practices may vary due to differences in the chain of transmission. Some scholars question specific chains due to individuals involved in the transmission.", + "attributes": [ + { + "name": "tldr", + "value": "Reliability of hunting narrations varies due to the chain of transmission." + }, + { + "name": "confidence", + "value": "0.7" + }, + { + "name": "knowledge", + "value": "There is some scholarly debate over the reliability of certain hadiths related to hunting and consumption based on the individuals in the chain of narrators. This affects the acceptance and practice of these teachings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic law, hunting with guns such as those using bullets and gunpowder is permissible as long as God's name is recited, even if the hunter does not perform the prescribed slaughtering (dhakat) because the bullet causes sufficient piercing similar to a weapon.", + "attributes": [ + { + "name": "tldr", + "value": "Hunting with guns is permissible if God's name is recited, as bullets cause sufficient piercing." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The use of modern firearms in hunting is aligned with Islamic principles if God's name is mentioned before the shot." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The catch from a trained dog is not permissible if another dog participates in the hunt. The Prophet Muhammad's guidance specifies that if a trained dog catches the prey but another dog joins, the meat is not permitted because the blessing was not pronounced on the second dog.", + "attributes": [ + { + "name": "tldr", + "value": "Only prey caught solely by your trained dog is permissible for consumption." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "In Islamic hunting, it's essential that only the trained dog should catch the prey, without assistance from other dogs." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "If a trained dog eats from the hunt, the catch is not permissible for consumption according to Islamic teachings. This stems from the idea that the dog retained the prey for itself, not as an offering for the hunter.", + "attributes": [ + { + "name": "tldr", + "value": "If your trained dog eats the prey, it’s not permissible to eat the catch." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The consumption of prey by the hunting dog renders the prey impermissible, as it signifies that the dog retained it for its own consumption." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "If after shooting an arrow, the hunted animal is found dead after up to three days, it is permissible to eat as long as it doesn’t emit a foul odor and hasn't fallen into water, which could cloud the cause of death.", + "attributes": [ + { + "name": "tldr", + "value": "Prey is permissible if found within three days, without signs of decay or water exposure." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "A time and condition limit exists on consuming hunted prey, ensuring the cause of death aligns with Islamic law." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Islamic method of slaughtering an animal requires cutting the throat to let the blood flow out and mentioning the name of Allah, even if it’s done with a stone, excluding teeth or nails. It is prohibited to torture the animal or slaughter it for anyone other than Allah.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic slaughter involves specific practices, including mentioning Allah's name and not using inappropriate tools." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Slaughtering in Islam consists of cutting the throat properly while mentioning Allah's name, avoiding the use of teeth or nails, and prohibiting torture of the animal." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The permissibility of consumption extends to the fetus of a slaughtered mother animal since the mother’s slaughter suffices for the fetus, and some exceptions are made in cases of necessity.", + "attributes": [ + { + "name": "tldr", + "value": "A fetus is permissible to eat if the mother is slaughtered correctly; necessity allows consumption of other dead animals." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The consumption of the unborn animal (fetus) is allowed when the mother has been slaughtered properly, aligning with Islamic practices." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "There is an allowance for consuming what is not typically permissible, like carrion, in situations of dire necessity.", + "attributes": [ + { + "name": "tldr", + "value": "In dire situations, typically prohibited foods become permissible." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Islam allows for the consumption of otherwise forbidden items like carrion in cases of dire need, emphasizing the importance of survival." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "In Islam, if there is doubt about whether the name of Allah was mentioned during the slaughter of an animal, it is permissible for the person eating the meat to mention Allah's name and then consume it.", + "attributes": [ + { + "name": "tldr", + "value": "Muslims can mention Allah's name on doubtful meat and eat it." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "There is a hadith narrated by Aisha that allows the eater to say 'Bismillah' before eating meat if they doubt whether Allah's name was mentioned during the slaughter, especially for new converts." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It is prohibited in Islam to torture animals before slaughter. The Prophet Muhammad emphasized kindness during slaughter, advising the sharpening of knives and making the process swift to minimize suffering.", + "attributes": [ + { + "name": "tldr", + "value": "Islam prohibits the torture of animals before slaughter." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The teachings from the hadith of Shaddad ibn Aws highlight the requirement for kindness and efficiency during the act of slaughter, indicating that all animals should be treated with compassion." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Islam strictly forbids slaughtering animals in the name of anyone other than Allah. The practice of dedicating sacrifices to idols or celestial beings is considered shirk (associating partners with Allah).", + "attributes": [ + { + "name": "tldr", + "value": "Slaughtering in names other than Allah is forbidden in Islam." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "According to hadith and Quranic verses, such as Surat Al-Baqarah 2:173, sacrificing for other than Allah was a pre-Islamic practice linked to idolatry and is strictly prohibited." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that in Islamic law, the animal shot by an arrow must be treated like wild animals and subjected to the same rules. If they behave like this, the same action applies according to a hadith of the Prophet Muhammad (peace be upon him).", + "attributes": [ + { + "name": "tldr", + "value": "Animals shot by arrows are treated like wild animals in Islamic law." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Animals, even domestic ones, are treated with specific rulings if they behave like wild animals when hunted." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that in Islam, the slaughtering (dhabiha) of a fetus is considered valid if the mother is slaughtered correctly, according to several hadiths.", + "attributes": [ + { + "name": "tldr", + "value": "Slaughtering of a fetus is valid if the mother is slaughtered." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The ruling about the fetus is qouted from several hadiths stating that its slaughter coincides with its mother's." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that in Islamic jurisprudence, anything severed from a living animal is considered carrion, hence unlawful, supported by multiple hadiths.", + "attributes": [ + { + "name": "tldr", + "value": "Parts severed from living animals are considered carrion and unlawful." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The consensus among various narrations is that severed parts from live animals are impure." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that only two dead animals and two types of blood are permissible to consume in Islam: fish and locusts, and liver and spleen, respectively, even though one hadith's transmitter is deemed weak.", + "attributes": [ + { + "name": "tldr", + "value": "Dead fish and locusts, and liver and spleen, are permissible to consume." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Despite a weak chain, the consumption of fish and locusts, even dead, along with liver and spleen, is allowed in Islamic teachings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that sea creatures do not come under the ruling of carrion, and all sea creatures are lawful to eat whether caught or found dead, as supported by Quranic verse and hadiths.", + "attributes": [ + { + "name": "tldr", + "value": "Seafood is lawful regardless of how it is obtained." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The permissibility of all sea creatures as food is affirmed through the Quran and prophetic teachings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned from the text that the Hanafi and Hudhayl schools of thought hold that only animals that die due to human intervention, or when water is poured over them, are permissible to eat after hunting. However, if they die naturally in water and float, they should not be eaten.", + "attributes": [ + { + "name": "tldr", + "value": "Hanafi and Hudhayl permit consuming animals that die from human intervention, but not those that die naturally in water." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Hanafi and Hudhayl legal schools state that hunted animals are permissible to eat if they die due to human intervention, but not if they die in water naturally." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text explains that consuming carrion (dead meat) is permitted for a person in dire need, based on the Quranic verse ﴿إِلَّا مَا اضْطُرِرْتُمْ﴾ from Surah Al-An'am (6:119). This permissibility is supported by authentic hadiths from several sources.", + "attributes": [ + { + "name": "tldr", + "value": "Eating dead meat is permissible in cases of necessity, as supported by Quran and hadiths." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "In cases of necessity, consuming dead meat is allowed according to the Quran (6:119) and various hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There is a discussion regarding the extent of consumption allowed in a state of necessity, with the Quranic verse suggesting that it is permissible to consume only what alleviates the necessity, implying one is not helpless once the necessity is addressed.", + "attributes": [ + { + "name": "tldr", + "value": "Only consume enough to alleviate necessity; more than that is not justified." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The Quran allows consuming only what is necessary to address dire need, advising restraint." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islam, hospitality towards guests is strongly emphasized. It is considered obligatory for someone who has the means to host a guest, and this duty lasts up to three days. After that, the hosting becomes an act of charity. If a host does not fulfill this obligation, a guest is permitted to take what is needed for their hospitality. However, taking someone else's property without permission is generally prohibited, except in cases of necessity.", + "attributes": [ + { + "name": "tldr", + "value": "Hosting guests for up to three days is obligatory, after which it becomes charity. Guests can take what they need if not offered, within reason." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Hospitality in Islam dictates that those who can host a guest should do so for three days, with taking property without permission generally being forbidden." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The Prophet Muhammad emphasized the importance of honoring guests. If people refuse to offer hospitality, guests have the right to take what they need, highlighting the moral duty of offering and the guest's right to receiving appropriate treatment.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad stressed honoring guests; guests can take what they need if not treated properly." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The teachings of the Prophet stress the significance of honoring guests, and in the absence of hospitality, guests can assert their rights." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The texts suggest that while hospitality is a virtue in Islam, the obligation is subject to social and economic conditions, with generosity being encouraged rather than legally enforced beyond the initial period.", + "attributes": [ + { + "name": "tldr", + "value": "Hospitality is encouraged but not legally enforced beyond three days, adapting to social conditions." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "While hosting guests is a required virtue, it is adapted to social and economic conditions, with extending hospitality being a matter of personal generosity." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that in Islamic teachings the concept of hospitality is stressed, particularly the idea that hosting a guest is important and there are obligations associated with it. The term 'الجائزة' or 'reward' refers to a gift or connection, and it’s implied that it should be viewed as a duty rather than just a recommendation.", + "attributes": [ + { + "name": "tldr", + "value": "Hosting guests is considered a duty in Islam, not merely recommended." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Hospitality as a duty." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Islamic teachings prohibit consuming others' properties without permission. This is supported by the Quranic verse ﴿وَلا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ﴾ [البقرة:١٨٨], which emphasizes the illegality of unjustly consuming others' wealth.", + "attributes": [ + { + "name": "tldr", + "value": "It's forbidden to consume someone else's property unjustly in Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Prohibition of consuming others' property unjustly." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "According to a hadith, one should not milk another's livestock or take from another person’s plantation without their permission. This emphasizes respect for others' property and the owner's rights.", + "attributes": [ + { + "name": "tldr", + "value": "Permission is required before taking or using another's property in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Need for permission in using others' property." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text includes a narration by Abu Dawood and Tirmidhi from Sumurah, where the Prophet Muhammad ﷺ gave guidance on what to do when encountering livestock without the owner present. If no one answers after calling three times, one can milk and drink, but should not take anything away.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad ﷺ allowed drinking milk from unattended livestock after calling three times." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The guidance reflects Islamic ethics around property and necessity, emphasizing respect for ownership while acknowledging human need." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Another narration by Ahmad, Ibn Majah, Abu Ya’la, Ibn Hibban, and Al-Hakim shares a similar guideline regarding eating from someone’s orchard or drinking from camels after calling the owner three times and receiving no response.", + "attributes": [ + { + "name": "tldr", + "value": "Permission is needed to eat from an orchard, but necessity allows it if the owner doesn't respond." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The importance is placed on attempting to seek permission, highlighting mutual respect and responsibility." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The Prophet ﷺ instructed Rafi’ in a story about taking from people's palm trees due to hunger. The Prophet ﷺ emphasized not to throw or damage but to eat what falls naturally.", + "attributes": [ + { + "name": "tldr", + "value": "Taking what naturally falls is permissible if one is hungry, according to a story involving Rafi’." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "This instruction suggests a balance between respecting property and addressing immediate human need, demonstrating compassion." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that in Islamic teachings, it is a Sunnah to say \"Bismillah\" before eating. If someone forgets to say it at the beginning, they should say \"Bismillah awwalahu wa akhirahu\" during the meal.", + "attributes": [ + { + "name": "tldr", + "value": "Saying 'Bismillah' before eating is recommended; if forgotten initially, it can be said during the meal." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The importance of saying 'Bismillah' before eating is highlighted by the teachings of Prophet Muhammad ﷺ, as it prevents the devil from partaking in the meal." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I discovered that eating with the right hand is emphasized in Islam because it differentiates human actions from those of Shaytan, who is believed to eat and drink with the left hand.", + "attributes": [ + { + "name": "tldr", + "value": "Use the right hand for eating as it differentiates humans from Shaytan." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Islamic teachings recommend eating with the right hand to avoid mimicking Shaytan, who eats with the left." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "It seems there is a focus on etiquette and mindfulness in consuming food in Islam, where certain practices are thought to bring spiritual benefits and protection.", + "attributes": [ + { + "name": "tldr", + "value": "Eating etiquette in Islam is seen as spiritually beneficial and protective." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic eating etiquette, including saying 'Bismillah' and using the right hand, is not simply about manners but also about invoking spiritual protection and blessings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that eating from the sides of a dish, rather than from the center, is encouraged because blessings descend in the middle according to a hadith of the Prophet Muhammad ﷺ. This practice is mentioned in narrations from Ibn Abbas and related by Ahmad, Ibn Majah, and others.", + "attributes": [ + { + "name": "tldr", + "value": "Eat from the sides of the dish as blessings descend in the middle." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The recommendation to eat from the sides of a dish stems from a teaching that blessings are concentrated in the middle." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There's emphasis on etiquette during meals, such as saying 'Bismillah' (In the name of Allah), using the right hand, and eating from what is directly in front of oneself. This is based on a narration involving Umar bin Abi Salama who learned these manners from the Prophet ﷺ.", + "attributes": [ + { + "name": "tldr", + "value": "Eat with your right hand, say 'Bismillah', and eat from what is in front of you." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Islamic eating etiquette stresses starting in the name of Allah, using the right hand, and consuming what's directly in front of you." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Cleaning one's fingers and the dish after eating is encouraged, as it is believed that one does not know in which part of the food lies the blessing. This was a practice of the Prophet ﷺ, emphasizing humility and thanksgiving.", + "attributes": [ + { + "name": "tldr", + "value": "Lick fingers and clean the plate as blessings might reside in any part of the food." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The act of licking fingers and cleaning the dish reflects respectfulness towards food and acknowledgment of hidden blessings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "After finishing a meal, thanking Allah is recommended. The Prophet ﷺ typically expressed gratitude by praising Allah extensively, acknowledging that sustenance is provided by Him alone. This is recorded in various hadiths, including a practice of saying specific thanks which may lead to past sins being forgiven.", + "attributes": [ + { + "name": "tldr", + "value": "Express gratitude to Allah after meals, which acknowledges His provision." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Offering thanks to Allah after meals highlights acknowledgment of His blessings and is a step towards spiritual purification, as seen in multiple hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "From this text, I learned that the Prophet Muhammad ﷺ emphasized saying specific prayers when eating food or drinking milk. The prayer for food is asking for blessings and for something better, while for milk, it includes asking for more. The text highlights the special status of milk, considering it unmatched by any other food or drink.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet ﷺ taught specific prayers for eating and drinking, highlighting milk's unique status." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad ﷺ recommended prayers for blessings when consuming food or milk, with milk being uniquely beneficial." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "It seems that while the hadith about saying prayers over food and milk is considered strong, the chain of narration includes Ali ibn Zaid ibn Jud'an, whose reliability is questioned. Furthermore, Abu Harmah, mentioned in the narration, is not well known, making the authenticity a subject of some scholarly debate.", + "attributes": [ + { + "name": "tldr", + "value": "The authenticity of the hadith is debated due to weak narrators." + }, + { + "name": "confidence", + "value": "0.7" + }, + { + "name": "knowledge", + "value": "Some narrators in the chain of the hadith have questioned reliability, affecting the authenticity of the narration." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet ﷺ’s practice was not to eat while reclining. This practice signifies humility and perhaps some other physical or spiritual wisdom in not adopting a posture of leisure or luxury during a meal.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet ﷺ did not eat while reclining, symbolizing humility." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "It was the Prophet’s practice not to eat reclining, indicating a value placed on humility during meal times." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that every intoxicant is considered haram in Islam. This includes anything that intoxicates, even in small amounts if a large amount would intoxicate. The Prophet Muhammad ﷺ stated, \"Every intoxicant is khamr and every intoxicant is haram.\"", + "attributes": [ + { + "name": "tldr", + "value": "All intoxicants are haram in Islam, regardless of the amount." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "According to Islamic teachings, anything that causes intoxication, even in small quantities if larger amounts intoxicate, is prohibited." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I discovered that Islam allows the preparation of drinks in all types of vessels, but mixing two different kinds of intoxicating beverages is not permitted. Further, turning wine into vinegar is prohibited, though drinking some juices and unfermented nabidh is allowed if it has not fermented for more than three days.", + "attributes": [ + { + "name": "tldr", + "value": "Drinks can be prepared in any vessel, but mixing different intoxicating drinks is forbidden." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic law permits drink preparation in various containers, but mixing different types of intoxicating drinks and converting wine to vinegar are prohibited." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The etiquette for drinking in Islam includes drinking in three breaths, using the right hand, while seated, and prioritizing the most right-hand person. The server should drink last, start by saying 'Bismillah,' and end with 'Alhamdulillah.' It is discouraged to breathe or blow into the drinking vessel or to drink directly from it.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic drinking etiquette includes specific practices like drinking in three breaths and using the right hand." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Islamic etiquette for drinking emphasizes respect and thankfulness while discouraging inappropriate handling of the drinking vessel." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad ﷺ stated: \"Whatever intoxicates in large quantities, a small amount of it is also prohibited.\" This highlights a principle in Islamic law where any amount of an intoxicant is considered impermissible. This was reported through multiple authentic sources.", + "attributes": [ + { + "name": "tldr", + "value": "Any substance that intoxicates in large amounts is forbidden in small amounts as well." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The hadith establishes a principle that even small amounts of intoxicants are forbidden." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Initially, certain containers like gourds and resin-coated jars were prohibited for fermenting drinks. However, this prohibition was later lifted, as long as the drink was not intoxicating. This change is documented in authentic hadiths, indicating a shift in Islamic jurisprudence.", + "attributes": [ + { + "name": "tldr", + "value": "Prohibition on fermenting in certain containers was lifted as long as intoxicants aren't involved." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The change in ruling highlights the adaptability in Islamic law when the core issue of intoxication is addressed." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The mixing of two different types of fruits (dates and raisins, fresh dates and unripe dates) for fermentation was prohibited due to the rapid intoxication that could result. The consensus is that such mixing is discouraged to avoid unexpected intoxication.", + "attributes": [ + { + "name": "tldr", + "value": "Mixing two types of fruit for fermentation is discouraged to prevent rapid intoxication." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "This rule serves as a precautionary measure in Islamic law to prevent unintentional consumption of intoxicants." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Turning wine into vinegar is prohibited in Islamic law. This is based on a hadith where the Prophet ﷺ was asked about using wine to make vinegar and he forbade it.", + "attributes": [ + { + "name": "tldr", + "value": "Converting wine into vinegar is not allowed." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "This prohibition underscores the importance of avoiding substances that were originally haram, even if they change form." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad (ﷺ) instructed to pour out wine inherited by orphans and not to make it into vinegar. This suggests that wine, being impure, should not be repurposed even as vinegar.", + "attributes": [ + { + "name": "tldr", + "value": "Inherited wine must be disposed of, not reused as vinegar." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Prophet (ﷺ) instructed to pour out inherited wine instead of making it into vinegar." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Consuming juice or grape drink before fermentation was allowed. However, once fermentation begins, it becomes impermissible, as highlighted by the Prophet's (ﷺ) rejection of drinking a fermented beverage made of dates.", + "attributes": [ + { + "name": "tldr", + "value": "Drinking grape juice is allowed before fermentation." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Juice and grape drinks were permissible to drink before fermentation, based on the Prophet's (ﷺ) actions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Drinks should be consumed within three days to avoid fermentation, as shown in the practices of Ibn Abbas and Aisha, who limited the consumption of drinks to avoid spoilage and impurity.", + "attributes": [ + { + "name": "tldr", + "value": "Drinks are safe for up to three days before potential fermentation." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The consumption period for beverages like grape juice was limited to three days to prevent fermentation." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad (ﷺ) would breathe in three separate breaths while drinking, believing it to be more refreshing. This practice indicates a method of mindful and health-conscious consumption.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet (ﷺ) drank in three breaths for health benefits." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The Prophet (ﷺ) practiced drinking in three separate breaths, believing it to be more refreshing and better." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic teachings, the Prophet Muhammad (ﷺ) instructed not to breathe into the drinking vessel.", + "attributes": [ + { + "name": "tldr", + "value": "It's advised not to breathe or blow into drinking vessels." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad (ﷺ) advised against breathing or blowing into drinking vessels, as illustrated in multiple hadiths, emphasizing respectful and mindful consumption of beverages." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There's a preference in Islamic practice for drinking while seated, although exceptions exist.", + "attributes": [ + { + "name": "tldr", + "value": "Drinking while seated is preferred but not strictly mandated." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "While the general advice is to drink while seated for reasons of decorum and health, there are hadiths showing instances where the Prophet (ﷺ) and other companions drank standing, indicating some flexibility based on context." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic etiquette, priority is given to the person on the right when serving beverages.", + "attributes": [ + { + "name": "tldr", + "value": "Give priority to the right side when serving drinks." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The practice of offering drinks to the person on the right first is rooted in the Sunnah, as demonstrated when the Prophet (ﷺ) prioritized the person on his right when distributing milk." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is a narration where the Prophet Muhammad (ﷺ) drank from a container. On his right was a young boy and on his left were older people. The Prophet asked the boy if he could offer the drink first to the elders, and the boy, valuing his turn, declined, leading the Prophet to hand the drink to him.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet asked a boy if he could serve elders first, but the boy chose to drink next, and the Prophet honored this decision." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet sought permission from a younger person before offering a drink to someone else, highlighting the respect for individuals' rights." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad (ﷺ) taught that the server should be the last to drink. This is based on multiple narrations and is considered authentic by scholars.", + "attributes": [ + { + "name": "tldr", + "value": "The server should be the last to drink, according to the Prophet's tradition." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "In Islamic tradition, the person serving drinks should be the last to partake, showing selflessness and consideration for others." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "When drinking, Muslims are encouraged to do so in multiple sips rather than gulps, to begin by mentioning God's name, and to express gratitude afterwards.", + "attributes": [ + { + "name": "tldr", + "value": "Drinking should be done with pauses, mentioning God's name, and offering thanks." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Etiquette in Islam for drinking includes sipping slowly, starting with 'Bismillah' and ending with 'Alhamdulillah'." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It is discouraged in Islam to breathe into the drinking vessel or to drink directly from the vessel's mouth to avoid contamination and potential hazards.", + "attributes": [ + { + "name": "tldr", + "value": "Avoid breathing into or drinking directly from vessels' mouths." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Islamic teachings caution against directly drinking from containers and personal habits that can cause harm or unhygienic practices." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "Although it is discouraged to drink from the mouth of a container, there are instances where the Prophet did so while standing, suggesting some flexibility for specific situations.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet drank while standing directly from a vessel but generally discouraged it." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The teachings provide practical guidelines but also show occasional exceptions, emphasizing common sense and context." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that the Prophet Muhammad (ﷺ) provided guidance on handling impurities, particularly in relation to foods that are solid or liquid. If a mouse falls into a solid food like fat, it should be removed along with the surrounding area, but if it falls into a liquid, the entire liquid should be discarded. This highlights the distinction between solid and liquid impurities.", + "attributes": [ + { + "name": "tldr", + "value": "Impurities in solid food can be removed with some surrounding material, while in liquids, the entire content should be discarded." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Guidance on how to handle impurities in food based on its state (solid or liquid)." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that using gold and silver utensils for eating and drinking is prohibited in Islam. The Prophet Muhammad (ﷺ) emphasized that these are for disbelievers in this world and for believers in the hereafter. Using such items is associated with pride and extravagance, which are frowned upon.", + "attributes": [ + { + "name": "tldr", + "value": "Eating and drinking from gold and silver utensils are prohibited due to their association with extravagance." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Prohibition on using gold and silver utensils due to their worldly associations." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "From this text, I learned that covering one's private parts is obligatory both in public and private settings. This is based on a hadith from Hakim ibn Hizam that emphasizes modesty and privacy, even when alone. The concept of being modest in private highlights the Islamic perspective that God is always present, deserving of one's respect and modesty.", + "attributes": [ + { + "name": "tldr", + "value": "Covering private parts is obligatory both publicly and privately, emphasizing respect for God's presence." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The obligation to cover one's private parts is mandatory in both public and private spaces, according to a hadith. This rule stresses the importance of modesty and respect for God, even when one is alone." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that men are prohibited from wearing pure silk that exceeds four fingers in width, unless for medicinal purposes. This is supported by a hadith from Umar, recorded in major hadith collections, stating that those who wear silk in this world will not wear it in the hereafter. Silk is considered a garment for those without virtue in the context of this hadith.", + "attributes": [ + { + "name": "tldr", + "value": "Men are forbidden to wear pure silk excessively, with exceptions for medical needs." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "There is a prohibition on men wearing pure silk beyond a minimal permitted amount, pointing to spiritual and moral implications, as those who indulge in silk in this life may be barred from it in the afterlife." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text explains that gold is permitted for women in the Muslim community, but prohibited for men. This gender distinction in dress code is reinforced through hadith collected by various scholars, stating that gold and silk are lawful for females but forbidden for males.", + "attributes": [ + { + "name": "tldr", + "value": "Gold is allowed for women but prohibited for men in Islamic dress code." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Islamic dress code specifies that while gold and silk are permissible for women, they are prohibited for men, according to several authenticated hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "From the hadith narrated by Ali and collected by Ahmad, Abu Dawood, An-Nasa'i, Ibn Majah, and Ibn Hibban, the Prophet Muhammad (ﷺ) held silk in his right hand and gold in his left, declaring them both haram (forbidden) for the men of his ummah (community).", + "attributes": [ + { + "name": "tldr", + "value": "Silk and gold are forbidden for Muslim men." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The prohibition of wearing silk and gold applies specifically to men in Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "I find it interesting that despite the clear stance on forbidding silk for men, some scholars such as Ibn 'Alyah initially disagreed, although the consensus later aligned with the prohibition.", + "attributes": [ + { + "name": "tldr", + "value": "Consensus eventually formed on the prohibition of silk for men, despite initial disagreement." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "There was a historical disagreement regarding the prohibition, later unified by consensus." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The allowance of wearing silk for medicinal purposes, as seen in the permission given to 'Abdur-Rahman ibn Awf and Az-Zubair, highlights the flexibility and practicality within Islamic teachings to accommodate genuine needs.", + "attributes": [ + { + "name": "tldr", + "value": "Silk is allowed for men when used for medicinal purposes." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic teachings accommodate exceptions like medicinal needs in prohibitions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "From the hadith narrated by Hudhaifa, it's clear that the Prophet Muhammad ﷺ prohibited using silk and gold for worldly purposes, emphasizing restraint and modesty. This reflects a broader Islamic principle of moderation and humility in material possessions.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet ﷺ discouraged silk and gold usage due to principles of humility and moderation." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The hadith mentions that silk and gold are for the afterlife, not for worldly pleasure, promoting humility." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is a debate regarding the permissibility of sitting on silk, with most scholars opposing it, while Hanafi scholars and others permit it. However, the primary argument against it is based on maintaining respect for divine guidance.", + "attributes": [ + { + "name": "tldr", + "value": "Majority view is silk sitting is prohibited, but some scholars permit it." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Most scholars see using silk, even for sitting, as disrespectful to religious teachings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Wearing clothes dyed with safflower was prohibited by the Prophet ﷺ, associating it with non-believer attire, highlighting the importance of distinctiveness in Islamic identity.", + "attributes": [ + { + "name": "tldr", + "value": "Safflower-dyed clothes are prohibited due to association with non-Muslim attire." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Clothing dyed with safflower was considered inappropriate as it was linked to non-believers." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The prohibition against 'clothing of fame' is meant to discourage flamboyance and arrogance, aligning with the principle that humility should be reflected in one's appearance.", + "attributes": [ + { + "name": "tldr", + "value": "'Clothing of fame' is discouraged to prevent arrogance and promote humility." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic teaching warns against wearing clothing that brings unnecessary attention or signals arrogance." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I've learned that in Islam, men are forbidden from wearing clothing traditionally associated with women, and vice versa. This is based on hadiths where the Prophet Muhammad ﷺ cursed men who imitate women and women who imitate men in terms of dress.", + "attributes": [ + { + "name": "tldr", + "value": "Islam forbids men and women from wearing each other's clothes, based on hadiths." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "It's prohibited for men to wear women's clothing and for women to wear men's clothing in Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It's interesting to see that there is a clear prohibition on men wearing gold in Islam. This is mentioned in hadiths where gold is considered a form of adornment that is reserved for women.", + "attributes": [ + { + "name": "tldr", + "value": "Gold adornment is forbidden for men in Islam, but allowed for women." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Men are prohibited from wearing gold, based on Islamic teachings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There is debate around the use of silk and gold in clothing, especially when mixed with other materials like silver. This highlights the complexities of defining what is permissible concerning clothing materials in Islam.", + "attributes": [ + { + "name": "tldr", + "value": "Complex rules exist for materials like silk and gold in clothing, showing nuanced Islamic guidelines." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Mixing gold with other materials in clothing raises questions of permissibility in Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that the Udhiyah (sacrifice) is prescribed for every household, and the minimum requirement is one sheep. The sacrifice should occur after the Eid al-Adha prayer and continue until the end of the days of Tashreeq. The best sacrifice is the fattest animal. Conditions exclude animals that are too young, defective, or unwell.", + "attributes": [ + { + "name": "tldr", + "value": "Udhiyah is prescribed for households, starting after Eid prayer till the end of Tashreeq, with specific conditions on the animals." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Udhiyah is a prescribed practice for each household, beginning after the Eid al-Adha prayer and continuing until the end of Tashreeq days. The specific conditions include the animal's age and health." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I discovered that it is advised not to cut one's hair or nails after the beginning of Dhul-Hijjah for those intending to offer the Udhiyah, until the sacrifice is completed.", + "attributes": [ + { + "name": "tldr", + "value": "Refrain from cutting hair or nails after Dhul-Hijjah begins for those offering the Udhiyah." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Those who intend to offer the Udhiyah should not cut their hair or nails after the start of Dhul-Hijjah until the sacrifice is done." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The Udhiyah is a symbolic act that signifies devotion and remembrance of Allah, as inferred from \"وَانْحَرْ\" (\"and sacrifice\"). It serves as a reminder to prioritize Allah over worldly matters.", + "attributes": [ + { + "name": "tldr", + "value": "Udhiyah symbolizes devotion to Allah, prioritizing spiritual obligations." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The act of Udhiyah can represent symbolically placing devotion to Allah above worldly affairs, aligning with the Quranic context of the sacrifice." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad (ﷺ) sacrificed on behalf of those in his ummah who were unable to perform the sacrifice themselves. This is supported by various hadiths from sources like Ahmad, Abu Dawud, and others.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad (ﷺ) sacrificed for those unable to do so themselves." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The act of the Prophet Muhammad (ﷺ) sacrificing for those who couldn't do so is narrated in hadiths, indicating the communal and inclusive nature of certain religious obligations." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The time for the sacrifice during Eid al-Adha is specified to be after the Eid prayer. If someone sacrifices before the prayer, they must perform the sacrifice again.", + "attributes": [ + { + "name": "tldr", + "value": "Sacrifice should occur after the Eid prayer." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The hadiths specify the correct timing for the Eid sacrifice, emphasizing the importance of performing religious rituals at their appointed times." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The best sacrifices are those that are plump and well-fed, as indicated by the practice of the Prophet Muhammad (ﷺ) and his companions.", + "attributes": [ + { + "name": "tldr", + "value": "The plumpest animals are preferred for sacrifice." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "There is a preference for sacrificing well-fed animals to provide greater benefit and reflect the spirit of generosity during Eid." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The majority of Islamic scholars agree that a one-year-old sheep (الجذع) is an acceptable sacrifice for Eid al-Adha. This view is supported by several Hadiths where the Prophet Muhammad ﷺ indicated its acceptability.", + "attributes": [ + { + "name": "tldr", + "value": "A one-year-old sheep is sufficient for sacrifice, according to most scholars." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The one-year-old sheep is acceptable for Udhiyah according to the consensus of many scholars, supported by Hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "A goat younger than a two-year-old (ثنى) is not sufficient for Udhiyah, except in specific cases as directed by the Prophet Muhammad ﷺ to certain individuals, such as Abu Bardah.", + "attributes": [ + { + "name": "tldr", + "value": "Goats must be at least two years old for sacrifice, with rare exceptions made by the Prophet." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "A goat must be at least two years old for it to be valid for sacrifice, based on Hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Certain animals with specific defects, such as blindness, illness, or broken bones, are not permissible for Udhiyah. These conditions are specified in several Hadiths indicating the importance of offering a sound animal.", + "attributes": [ + { + "name": "tldr", + "value": "Animals with defects like blindness or illness are not valid for sacrifice." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Animals with specific defects such as blindness, illness, lameness, or broken bones are unsuitable for Udhiyah based on Hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that certain defects in animals can prevent them from being suitable for sacrifice, such as missing limbs or serious injuries. However, there's a Hadith from Abu Sa'id where the Prophet ﷺ allowed the sacrifice of an animal whose tail was taken by a wolf.", + "attributes": [ + { + "name": "tldr", + "value": "Certain defects can invalidate an animal for sacrifice, but minor issues might be overlooked." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Defective animals like those missing limbs or with serious injuries are generally not suitable for sacrifice, but minor defects like a missing tail may be permissible." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that it is encouraged for the one performing the sacrifice to eat, donate, and store portions of the meat, based on Hadiths that are found in the authentic collections like Sahih Bukhari and Sahih Muslim.", + "attributes": [ + { + "name": "tldr", + "value": "The meat from sacrifice can be eaten, donated, and stored by the sacrificer." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "According to Hadiths, it is permissible to eat, donate, and store the sacrificial meat." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that performing the sacrifice at the prayer site is considered preferable, based on the practice of the Prophet ﷺ as reported in a Hadith narrated by Ibn Umar.", + "attributes": [ + { + "name": "tldr", + "value": "Sacrificing at the prayer site is preferable." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Performing the sacrifice at the prayer site is recommended based on the actions of the Prophet ﷺ." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned from the Hadith of Umm Salamah that those intending to offer a sacrifice should refrain from cutting their hair and nails from the start of Dhul Hijjah until the sacrifice is made. This is supported by different schools of thought with varying opinions on its ruling.", + "attributes": [ + { + "name": "tldr", + "value": "Those intending to sacrifice should refrain from grooming from the start of Dhul Hijjah." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "There's a recommendation for sacrificers not to cut hair or nails from the start of Dhul Hijjah until the sacrifice is completed, with different schools offering varying views on this practice." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the Islamic tradition of 'Waleema', which is a feast. It is considered a sunnah (optional but recommended act) and accepting invitations to it is obligatory according to Islamic law unless the event involves sinful activities. This is based on traditions reported by Prophet Muhammad ﷺ.", + "attributes": [ + { + "name": "tldr", + "value": "Waleema is a recommended feast in Islam; attending is obligatory unless sin is involved." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Waleema is a recommended Islamic feast, and accepting invites to it is obligatory unless sinful activities occur." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The concept of 'Aqiqah', an Islamic tradition where two sheep are sacrificed for a newborn boy and one for a girl on the seventh day after birth, is discussed. The rite also involves naming the child, shaving the baby’s head, and giving charity equivalent to the weight of their hair in gold or silver.", + "attributes": [ + { + "name": "tldr", + "value": "Aqiqah involves specific sacrifices and rituals for newborns in Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Aqiqah, a recommended sacrifice for newborns, includes shaving the baby's head and giving charity." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The obligation of a 'Waleema' following a wedding is debated among Islamic scholars. Different schools of thought (such as those of Malik and Ahmad) present varied views, with some considering it obligatory and others recommended, but not mandatory. The Prophet ﷺ emphasized its importance through his actions, such as hosting a feast even with simple meals.", + "attributes": [ + { + "name": "tldr", + "value": "Scholars differ on the obligation of Waleema after a wedding, but it's encouraged by the Prophet's actions." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The obligation of a Waleema post-wedding is debated; however, it is strongly encouraged by the Prophet's practice." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In the Islamic tradition, responding to a wedding invitation (walimah) is generally considered obligatory. This is based on various sayings of the Prophet Muhammad, such as the one stating that ignoring an invitation is like disobeying Allah and His Messenger. The majority of scholars from schools like the Shafi'i and Hanbali assert that attending a walimah is wajib (obligatory), though some view it as recommended (mustahabb).", + "attributes": [ + { + "name": "tldr", + "value": "Attending a wedding invitation is generally obligatory in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic scholars agree that responding to a wedding invitation is obligatory based on Hadith guidance." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There's a discussion among scholars about whether responding to invitations in general, apart from weddings, is obligatory. Those in favor of obligation cite unrestricted Hadiths, whereas those against believe these are contextually bound.", + "attributes": [ + { + "name": "tldr", + "value": "There's debate over whether attending general invitations is obligatory or not." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Scholars debate the obligation of responding to non-wedding invitations, based on differing interpretations of Hadith." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Priority in accepting invitations should consider proximity. If two invitations occur simultaneously, one should accept the closest neighbor's invitation first, as highlighted in Hadiths addressing the importance of being considerate to neighbors.", + "attributes": [ + { + "name": "tldr", + "value": "Prioritize neighboring invitations by proximity if received at the same time." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Proximity to the inviter's home should be considered when responding to simultaneous invitations." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "If a gathering involves sinful activities, attending is not permissible. This aligns with the principle that Muslims should avoid environments where sinful behavior is occurring, as reflected in teachings attributed to Ali.", + "attributes": [ + { + "name": "tldr", + "value": "Avoid events with sinful activities, even if invited." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "It's not permissible to attend a gathering if it includes sinful activities." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "Reflecting on the text, I notice that the Prophet Muhammad ﷺ had a strong stance against being in environments where alcohol was present. The narratives suggest avoiding sitting at tables where alcohol is consumed. This aligns with the broader Islamic principles of promoting what is right and forbidding what is wrong.", + "attributes": [ + { + "name": "tldr", + "value": "Islam discourages being in environments with alcohol." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet ﷺ discouraged sitting at tables where alcohol is consumed, adhering to the Islamic principle of promoting virtue and preventing vice." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of 'Aqiqah is emphasized as a sunnah. This involves sacrificing an animal for a newborn and is supported by several hadiths, suggesting it is recommended but not obligatory.", + "attributes": [ + { + "name": "tldr", + "value": "'Aqiqah is a recommended practice in Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The 'Aqiqah involves sacrificing an animal for a newborn, as described in the hadith of Salman bin 'Amir and others, with varying opinions on obligation but a consensus on it being recommended." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "On reflection, the specification of two animals for a boy and one for a girl in the 'Aqiqah suggests a cultural preference or symbolism rather than a strict religious mandate. It reflects societal values at the time, while maintaining that the practice itself is meritorious.", + "attributes": [ + { + "name": "tldr", + "value": "'Aqiqah specifies different sacrifices for boys and girls." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The requirement of two animals for boys and one for girls in 'Aqiqah may reflect cultural norms rather than a religious imperative, as the practice itself is valued for its symbolic and communal significance." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The discussion highlights different views on 'Aqiqah, the Islamic tradition of sacrificing animals after the birth of a child. For a boy, the consensus is generally on two sheep, but some like Malik and Al-Haduwiya say one is sufficient, while for a girl, it's consistently one sheep. This follows the hadith of Samura, which suggests shaving the baby's head on the seventh day and offering charity equivalent to the weight of the hair in silver, as advised by the Prophet ﷺ.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic tradition of 'Aqiqah involves sacrificing sheep; two for boys, one for girls, typically on the seventh day." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The 'Aqiqah tradition involves sacrificing two sheep for boys and one for girls, usually on the seventh day, along with shaving the baby's head and offering charity equal to the hair's weight in silver." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The idea of giving charity equal to the weight of the hair might symbolize the child's purity and the family's generosity. This act of charity is not merely a ritual but a way to connect spiritual beliefs with social responsibility.", + "attributes": [ + { + "name": "tldr", + "value": "Charity equal to the hair's weight links spirituality with social responsibility." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Charity related to the 'Aqiqah emphasizes the significance of connecting spiritual practices with social responsibilities through acts of giving." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "Practices such as piercing the ear and smearing blood from the sacrifice on the child are mentioned but seem controversial or outdated. These practices may have been cultural and not necessarily religious mandates.", + "attributes": [ + { + "name": "tldr", + "value": "Some practices like piercing and smearing blood are cultural and perhaps outdated." + }, + { + "name": "confidence", + "value": "0.7" + }, + { + "name": "knowledge", + "value": "Certain historical practices related to 'Aqiqah, like ear piercing and blood smearing, may reflect previous cultural norms rather than enduring religious practices." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In the Islamic tradition, there's a practice called 'Aqiqah, which involves sacrificing a sheep and shaving the baby's head, applying saffron as a part of the ritual. This is supported by hadith from Aisha and is considered valid by scholars like Ibn Hibban and Ibn al-Sakan.", + "attributes": [ + { + "name": "tldr", + "value": "Aqiqah involves sacrificing a sheep and applying saffron, supported by some hadith." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Aqiqah is an Islamic tradition involving the sacrifice of a sheep and other rituals as supported by hadith." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There is a difference of opinion among scholars regarding the obligation of Aqiqah: the Zahiris and Hasan al-Basri consider it obligatory, the majority view it as a Sunnah (recommended practice), while Abu Hanifa sees it as neither obligatory nor a Sunnah.", + "attributes": [ + { + "name": "tldr", + "value": "Aqiqah is viewed as obligatory by some, Sunnah by most, and a voluntary act by Abu Hanifa." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Scholars differ on whether Aqiqah is obligatory, recommended, or optional." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Islam permits seeking treatment but considers entrusting matters to Allah as better for those who can endure the hardship patiently. Prohibited means of treatment are forbidden, cauterization is discouraged, but cupping and permissible incantations are acceptable.", + "attributes": [ + { + "name": "tldr", + "value": "Islam allows treatment but favors reliance on God with patience." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Seeking medical treatment is allowed in Islam, but entrusting matters to Allah is considered superior for those who have patience." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Prophetic traditions support the idea that for every illness, there is a cure. This is seen in several Hadiths, emphasizing that God has provided a remedy for every ailment except old age.", + "attributes": [ + { + "name": "tldr", + "value": "For every illness, there's a cure except for old age." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Numerous Hadiths affirm that God has appointed a cure for every disease except aging, encouraging the practice of seeking medical remedies." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "Reliance on God is highlighted as an ideal path, particularly for those who can demonstrate patience. However, in cases where patience isn't possible, seeking treatment is recommended as it aligns with reliance on God's provisions.", + "attributes": [ + { + "name": "tldr", + "value": "Reliance on God is ideal but seeking treatment is acceptable if patience isn't viable." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "While complete trust in God is preferred in dealing with illnesses, the practical need for seeking treatment when patience is inadequate is acknowledged." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The preference for entrusting matters to God is seen as a superior path because it requires a higher level of faith and patience.", + "attributes": [ + { + "name": "tldr", + "value": "Entrusting to God is superior due to its demand for faith and patience." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Choosing to rely solely on God without seeking medical intervention is praised more highly as it reflects a deeper level of spiritual trust and patience." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad ﷺ prohibited seeking medical treatment with forbidden materials. This is supported by sayings (ahadith) indicating that Allah has not made a cure in what He has forbidden, including comments about medications made from impure or prohibited substances. While there are debates about specific substances such as camel urine, the general stance is that treatment should not involve something haram.", + "attributes": [ + { + "name": "tldr", + "value": "Islam prohibits medical treatment with forbidden substances." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The hadith conveys that seeking healing through impure or prohibited means is not allowed in Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The use of cauterization (using fire for treatment) is discouraged, though not strictly forbidden, as suggested by the hesitance shown in various ahadith. The Prophet ﷺ reportedly mentioned alternative healing methods and stated his personal dislike for cauterization. The caution against it stems from the discomfort of using fire as a form of treatment, aligning with its nature as an instrument of pain and punishment.", + "attributes": [ + { + "name": "tldr", + "value": "Cauterization is discouraged, not strictly forbidden, due to its painful nature." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Cauterization is discouraged because it involves the painful use of fire, but it's not strictly forbidden." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of cupping (hijama) is viewed favorably in Islam when seeking treatment. Ahadith describe it as beneficial, placing it among preferable treatments alongside honey and specific types of cauterization, provided they align with the nature of the illness. The endorsement of cupping highlights its acceptability and value within Islamic medical practices.", + "attributes": [ + { + "name": "tldr", + "value": "Cupping is a recommended form of treatment in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Cupping is considered beneficial and is advocated among Islamic treatments." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of cupping was recommended by the Prophet Muhammad ﷺ on certain days for healing purposes. According to the narrations, it was recommended on the 17th, 19th, and 21st days of the lunar month. These days were associated with receiving healing from every ailment.", + "attributes": [ + { + "name": "tldr", + "value": "Cupping is recommended on specific lunar days for healing." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad ﷺ practiced cupping and recommended it as a cure on specific lunar days, emphasizing its health benefits." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The permissibility of reciting incantations or prayers is contingent upon their content being free from shirk (associating partners with Allah). The Prophet ﷺ allowed the use of ruqyah (incantations) as long as they do not involve any forms of shirk, demonstrating a balance between traditional practices and Islamic monotheism.", + "attributes": [ + { + "name": "tldr", + "value": "Ruqyah is permissible if it doesn't involve shirk." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Ruqyah is allowed in Islam if it is free from any form of shirk. The Prophet ﷺ permitted incantations as long as they are free from associating partners with Allah." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad ﷺ used to recite protective prayers (mu'awwidhat) over his family when they were ill, highlighting the spiritual aspect of seeking protection and healing through specific verses from the Quran.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet ﷺ used Quranic verses for healing and protection." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Prophet ﷺ practiced using protective Quranic prayers over his family members when they were sick, signifying the importance of spiritual healing in Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "From the Hadith of Asma' bint Umais, I learned that the Prophet Muhammad (peace be upon him) acknowledged the reality of the evil eye and recommended seeking protection from it through specific practices.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet Muhammad recognized the evil eye and suggested remedies." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Hadith supports the existence of the evil eye and practices to seek protection, such as reciting ruqyah." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The concept of using water from the body of the person who casts the evil eye as a means of healing is mentioned in the Hadith. This involves washing certain parts of the body of the one who supposedly cast the eye and pouring the water over the afflicted person.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic tradition includes specific practices to counteract the effects of the evil eye." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The process includes washing the face, hands, and parts of the body of the one who cast the eye, and using that water on the victim." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The concept of agency (وكالة) in Islamic law is permitted in all matters unless something specific prohibits it. This is based on several hadiths that show the Prophet ﷺ employing agents for different tasks, such as debt settlement and zakaat protection.", + "attributes": [ + { + "name": "tldr", + "value": "Agency is widely permissible in Islam, as evidenced by multiple hadiths." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Agency, or delegation, is a permissible practice in Islam for various tasks, with its prohibition only in specific exceptions like commissioning actions that are inherently haram, such as selling alcohol." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The essence of agency aligns with practical necessity and flexibility in managing affairs. It also reflects trust and responsibility, as seen when agents make decisions like selling above the specified price, benefiting the principal.", + "attributes": [ + { + "name": "tldr", + "value": "Agency fosters trust and allows practical management of affairs within Islamic law." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Agency emphasizes practicality, allowing agents to make beneficial decisions while handling tasks, demonstrating trust in the delegation process." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The evidences from the Quran, such as Surah Yusuf 55 and Surah Al-Kahf 19, underscore the permissibility and rationale for agency. They illustrate instances where individuals are appointed to manage affairs on behalf of others, supporting the concept's legitimacy in Islam.", + "attributes": [ + { + "name": "tldr", + "value": "Quranic verses support the legitimacy of agency in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Quranic examples illustrate and legitimize the concept of agency, showing its established place within Islamic teachings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned about the incident involving Arwa Al-Bariqi and the Prophet Muhammad ﷺ, where the Prophet gave him a dinar to buy a sheep. Arwa bought two sheep, sold one for a dinar, and returned with a sheep and the original dinar. The Prophet then blessed his trade.", + "attributes": [ + { + "name": "tldr", + "value": "Arwa Al-Bariqi turned one dinar into a sheep and a dinar, earning the Prophet’s blessing." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Arwa Al-Bariqi was resourceful in trade, earning the Prophet's blessing for his success." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "I think the story signifies the importance of blessing and ingenuity in transactions, showing that good intention and creativity in commerce can yield unexpected benefits and divine favor, as seen by the Prophet’s reaction.", + "attributes": [ + { + "name": "tldr", + "value": "Ingenuity and blessing can enhance the outcome of transactions." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad ﷺ appreciated Arwa's ingenuity, signaling the value of resourceful trading." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "Reflecting on the disagreement regarding the legality of the agent’s actions, it’s clear that there were varying opinions among scholars. Some thought the selling and buying were void without explicit instructions, while others believed that post-factum approval makes the action valid.", + "attributes": [ + { + "name": "tldr", + "value": "Scholars disagreed on whether unapproved actions by agents were valid." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "There is a scholarly debate about the validity of an agent’s actions without explicit instruction." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic jurisprudence, a person who guarantees the responsibility (either for a living person or a deceased person's debt) must fulfill this obligation when demanded. They can then seek repayment from the person originally responsible if they were acting on that person’s behalf.", + "attributes": [ + { + "name": "tldr", + "value": "A guarantor must fulfill financial obligations and can seek repayment if they were acting on behalf of someone else." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The responsibility of a guarantor involves immediate financial obligation upon demand, with the right of recourse to the responsible party." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The saying 'الزعيم غارم'—the leader is liable—emphasizes the heavy responsibility on those who assume obligations on behalf of others, and this can be seen in various hadiths that highlight the duty of fulfilling such commitments.", + "attributes": [ + { + "name": "tldr", + "value": "The saying 'the leader is liable' underscores the accountability in guaranteeing someone's responsibility." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Islamic texts emphasize the important duty of fulfilling obligations, especially when assuming responsibility for another's debt." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The hadiths narrated by numerous companions and verified by multiple sources show a strong foundation for the rule of financial obligation in Islamic law, reflecting the seriousness and reliability expected in financial dealings.", + "attributes": [ + { + "name": "tldr", + "value": "Hadiths provide a strong basis for rules on financial obligations, showcasing the importance of reliability." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The consistent narration and validation by different scholars indicate the significance of trust and responsibility in financial transactions according to Islamic principles." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "In Islamic law, when someone is commanded to provide a guarantee, their obligation mirrors the debtor's obligation. This is established by instructions to the guarantor, like being asked to ensure delivery.", + "attributes": [ + { + "name": "tldr", + "value": "A guarantor mirrors the debtor's obligation as instructed." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The guarantor is responsible if they're instructed by the debtor to provide a guarantee, signifying their obligation is akin to the debtor's command to ensure responsibility." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Hadith, \"الزعيم غارم,\" translates to \"The guarantor is liable,\" reinforcing that a guarantor must fulfill their commitment, either by producing the person or compensating for their debt.", + "attributes": [ + { + "name": "tldr", + "value": "A guarantor must fulfill their commitment according to the Hadith." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Islamic teachings, as reflected in the Hadith, emphasize that a guarantor must either present the individual as promised or bear the financial implication of the debt." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic law, reconciliation or 'sulh' is permissible among Muslims except when it declares something unlawful as lawful or something lawful as unlawful. This is grounded in Quranic verses like Surah An-Nisa (4:114), and hadiths such as ones narrated by Amr bin Awf and others.", + "attributes": [ + { + "name": "tldr", + "value": "Reconciliation is allowed in Islam unless it changes the lawful to unlawful, or vice versa, as supported by the Quran and hadiths." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Reconciliation among Muslims is generally permissible unless it changes the lawful status of actions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It's permissible to reconcile disputes involving known and unknown elements based on known facts. An example from hadith involves a case where two men dispute inheritance without evidence, and the Prophet Muhammad advised settlement with fairness and mutual agreement.", + "attributes": [ + { + "name": "tldr", + "value": "Settling disputes can include known and unknown elements, with the Prophet advising fair settlement without false claims." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Reconciliation can involve disputes with unclear evidence, advocating for fair settlement." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The narration involves the concept of settling debts and the permissibility of reconciliation while providing insight into a Prophet’s practice regarding debt settlement. In a specific instance, the Prophet Muhammad ﷺ was involved in settling a debt after someone was martyred, illustrating his practical involvement and the idea of barakah (blessing) in solutions.", + "attributes": [ + { + "name": "tldr", + "value": "Reconciliation and debt settlement practices during Prophet Muhammad’s time show involvement and invocation of blessings." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The narrative explains that the Prophet Muhammad ﷺ was involved in resolving a debt by praying for blessings on an orchard's produce, which sufficed to cover the debt, illustrating the practice of reconciliation and seeking divine blessings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is a mention of reconciling in cases of murder, where the family of the murdered person can either seek retribution or accept a compensation (diya). This flexibility is in line with Islamic teachings on justice and reconciliation, demonstrating a structured approach to serious offenses.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic law allows for compensation or retribution in murder cases, reflecting a balanced approach to justice and reconciliation." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The text provides a structured approach to addressing murder under Islamic law, where the victim's family can choose to either exact revenge or accept compensation, highlighting reconciliation principles." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the permissibility of reconciliation even in cases of denial, supported by historical practices and prophetic guidance, indicating that Islamic law accommodates various reconciliation scenarios, emphasizing the flexibility and pragmatism of Islamic jurisprudence.", + "attributes": [ + { + "name": "tldr", + "value": "Reconciliation is permissible even if one party denies the claim, emphasizing Islamic law's flexible approach." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The permissibility of reconciling disputes, even when one party denies the claim, is supported by historical and prophetic guidance, illustrating flexibility in Islamic jurisprudence." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "From the Islamic perspective on financial transactions, I learn that if someone is owed money and is referred to a debtor who is capable of paying (a solvent debtor), they should accept this arrangement. This is based on a hadith reported by Abu Huraira, found in Sahih al-Bukhari and Sahih Muslim, where the Prophet Muhammad ﷺ said that delaying payment by a wealthy individual is a form of oppression, and if one is directed to a capable payer, they should comply.", + "attributes": [ + { + "name": "tldr", + "value": "Accepting a transfer of debt to a solvent person is endorsed in Islam." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "A debtor should accept a transfer of debt if directed to a solvent individual, as per hadith." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I also learn that if the new debtor either delays payment or becomes insolvent, the original creditor has the right to demand the repayment from the original debtor. This is because the debt remains with the original debtor until it is fulfilled by the new debtor. The condition of the debt being transferred to someone capable of paying is emphasized in the statement \"on a solvent person,\" indicating the importance of the new debtor being able to pay, which aligns with the guidance of the Prophet ﷺ.", + "attributes": [ + { + "name": "tldr", + "value": "Original debtor is still liable if the new debtor delays or fails." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "If the new debtor defaults or goes bankrupt, the creditor can seek payment from the original debtor as the debt remains binding until fulfilled." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the Islamic law regarding debt and insolvency. It is permissible for creditors to take everything they find with the insolvent debtor except what he cannot do without, such as essential clothing, shelter, and basic sustenance for himself and his dependents.", + "attributes": [ + { + "name": "tldr", + "value": "Creditors can take everything from an insolvent person except essential items for living." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "It is permissible for creditors to seize assets from an insolvent person, sparing only essential items and provisions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "If a bankrupt person is found to have specific assets, the creditor has a right to reclaim them directly, and if the debtor's assets are insufficient to cover all debts, they are distributed equally among creditors.", + "attributes": [ + { + "name": "tldr", + "value": "Assets of an insolvent debtor are divided equally among creditors if insufficient." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The distribution of an insolvent debtor's assets should be equitable among the creditors." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The text mentions that in cases of confirmed insolvency, the debtor should not be imprisoned. The law allows for restrictions on handling assets to pay off debts, and a judge may prevent a debtor from managing their finances or selling their property for this purpose.", + "attributes": [ + { + "name": "tldr", + "value": "Debtors should not be jailed for confirmed insolvency but may have restricted asset control." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Legal measures can include banning an insolvent person from financial transactions to manage debt repayment." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "From the provided text, it is clear that in Islam, if a person's goods are found with a bankrupt individual, the original owner has the right to reclaim them. This notion is supported by various Hadiths, primarily highlighting the teachings of Prophet Muhammad ﷺ. Notably, scholars like Ibn Hajar and legal texts by Islamic authorities such as Ahmad and Abu Dawood assert this concept, ensuring the original owner's rights upon finding their possessions with a bankrupt debtor.", + "attributes": [ + { + "name": "tldr", + "value": "Original owners can reclaim goods found with a bankrupt person in Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "In Islam, if a person discovers their goods with a bankrupt individual, they have the right to reclaim those goods according to religious teachings and Hadith." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The debate regarding whether the seller can reclaim their goods when a buyer becomes bankrupt varies among Islamic scholars. The majority view supports the seller's right to reclaim their goods intact, while the Hanafi school opposes this. The provided Hadiths counter the Hanafi view, reinforcing the majority opinion that prioritizes the seller's rights if the goods are intact and the payment hasn't been completed.", + "attributes": [ + { + "name": "tldr", + "value": "There's a scholarly debate, but the majority support the seller reclaiming goods from a bankrupt buyer if payment is incomplete." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "There is a majority scholarly consensus in Islamic jurisprudence that a seller can reclaim their goods from a buyer who goes bankrupt and has not fully paid, though the Hanafi school holds a different view." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "If a debtor passes away and the goods are found intact, scholars differ on whether the goods should be distributed among creditors or returned to the original seller. Imam Malik and Ahmad suggest they should be shared among creditors, while Shafi'i believes the seller has a right to the goods. This reflects varied interpretations of Islamic law concerning creditors' rights and sellers’ claims.", + "attributes": [ + { + "name": "tldr", + "value": "Scholars disagree on handling goods from a deceased debtor, some support returning to seller, others sharing among creditors." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "There is a variance among Islamic scholars on how intact goods should be handled if a debtor dies. Some believe they should be returned to the original seller, while others think they should be included in the estate for creditors." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the principle of fairness in distributing the assets of a bankrupt person. It emphasizes that all creditors should have equal claim to the debtor’s assets without any preference unless specified by a legal provision.", + "attributes": [ + { + "name": "tldr", + "value": "Equal distribution of a bankrupt's assets among creditors is essential." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The principle of fairness in bankruptcy emphasizes equal treatment of all creditors unless a legal exception applies. The phrase 'فصاحب المتاع أسوة الغرماء' supports this view." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The text suggests that imprisoning a bankrupt individual is unjust because it contradicts Islamic law. The Qur'anic verse and the Hadith cited emphasize patience and looking for ease rather than punishment when someone is in financial distress.", + "attributes": [ + { + "name": "tldr", + "value": "Imprisoning a bankrupt person is against Islamic law." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic teachings advise against imprisoning a bankrupt person. The verse ﴿وَإِنْ كَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَى مَيْسَرَةٍ﴾ and the Hadith about 'لي الواجد ظلم' reinforce not punishing those unable to pay." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The text notes it is permissible for a judge to prevent a bankrupt individual from handling their finances and to liquidate their assets. This is supported by historical precedents in Islamic law, such as the example involving Mu'adh. It reflects a proactive protection of creditors' rights.", + "attributes": [ + { + "name": "tldr", + "value": "Judges can restrict a bankrupt person from their assets." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic law permits a judge to restrict a bankrupt person from managing their assets, ensuring debt payment through asset liquidation, as exemplified by practices during the Prophet’s time." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It seems that charitable actions, such as giving one's extra clothing as charity, are discussed with reference to the Hadith described by Abu Saeed, which was validated by authorities like Tirmidhi and Ibn Hibban. This highlights the significance of charity in Islam.", + "attributes": [ + { + "name": "tldr", + "value": "Charity, even of a simple garment, is highly valued in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Giving charity, even as modest as a piece of clothing, is emphasized in Islamic teachings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The story of a slave being freed by someone who doesn't possess any assets except the slave himself reflects on Islamic legal principles regarding financial incompetence and the responsibilities of guardianship. Islamic law allows for interventions to protect the financially incapable from making detrimental decisions.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic law protects the financially incapable through legal interventions." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Legal measures were in place in Islamic principles to manage the affairs of individuals deemed financially incapable." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Quran states that orphans should not have access to their wealth until they demonstrate maturity and sound judgment. This is supported by Surah An-Nisa, verse 6.", + "attributes": [ + { + "name": "tldr", + "value": "Orphaned children gain control over their wealth after demonstrating maturity." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "In Islam, a guardian should manage an orphan's wealth until they show signs of maturity." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "A guardian can use an orphan’s wealth to cover necessary expenses if they are poor, as outlined in the Quran and supported by the Hadith. This prevents any misuse while allowing for a guardian's support if needed.", + "attributes": [ + { + "name": "tldr", + "value": "Guardians can use an orphan's wealth within permissible limits for necessary expenses." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic teachings permit the guardian of an orphan to use the ward's wealth if they themselves are needy, but only in moderation." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In the context of found property (luqṭa), the person who finds it must identify its container and binding. If the owner claims it, they must be handed the property; if not, the finder should announce it for a year before using it. However, if the owner comes later, the finder must return it or compensate for it if it's been used.", + "attributes": [ + { + "name": "tldr", + "value": "Found property must be claimed by the owner or announced for a year before use." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The finder of lost property must verify its identification details and announce it for a year, giving it to the owner if they appear." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The Prophet Muhammad's (PBUH) teachings emphasize the ethical handling of found property, highlighting a community-centered approach to ensure rightful ownership is respected while providing practical guidance for finders.", + "attributes": [ + { + "name": "tldr", + "value": "Ethical handling of found property is emphasized in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The guidance provided seeks to uphold ownership rights and ethical practices for those who find lost items." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that if someone finds lost property, they should announce or identify it publicly for a year. If the owner does not show up, the finder can use it, but must remember the container and number of items in case the owner appears later.", + "attributes": [ + { + "name": "tldr", + "value": "Publicly announce found items for a year before using them." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Announce found property for a year, then lawful to use if unclaimed." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "It’s interesting that in the context of Mecca, found items require more rigorous announcement due to the likelihood of pilgrims not returning soon. This reflects an additional layer of responsibility in a sacred context.", + "attributes": [ + { + "name": "tldr", + "value": "Lost items in Mecca require more strict announcement due to pilgrims." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Mecca lost items need diligent announcement because pilgrims may not return." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The leniency in using small found items like a stick or rope shows a practical approach to everyday items, aligning with the hadith about permissible usage.", + "attributes": [ + { + "name": "tldr", + "value": "Practical approach to using small, found items like sticks." + }, + { + "name": "confidence", + "value": "0.7" + }, + { + "name": "knowledge", + "value": "It's permitted to use small, found items due to practicality." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the Islamic ruling on finding lost items, particularly animals. It states that if someone finds a lost item, like food, they are permitted to consume it immediately without the need for an announcement, as referenced in a hadith about a date (fruit).", + "attributes": [ + { + "name": "tldr", + "value": "Found food can be eaten immediately without announcing it." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "If someone finds something perishable like food, it doesn't require announcing before consumption, based on prophetic traditions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The distinction between different types of lost animals is interesting. Other animals can be taken care of by the finder, but camels are excluded from this rule, based on specific prophetic sayings. This ensures they are not brought into captivity because they can fend for themselves and might belong to someone easily identifiable.", + "attributes": [ + { + "name": "tldr", + "value": "Lost camels are treated differently from other lost animals in Islam." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Camels are distinctively excluded from the general rule about finding lost livestock, as they can survive independently." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The saying of the Prophet Muhammad ﷺ, \"It is either yours, your brother’s, or the wolf’s,\" is mentioned to explain that other animals like sheep are often left to be claimed by the finder, as they may not be recoverable by the original owner. Camels, however, are omitted from this due to their ability to survive in the wild.", + "attributes": [ + { + "name": "tldr", + "value": "Prophetic guidance on lost animals indicates a specific exception for camels." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Animals like sheep can be kept by the finder, but camels should not, as they have distinct survival capabilities." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that a valid judgment in Islamic law requires the judge to be a Mujtahid (a scholar capable of independent reasoning), just, impartial, and not coveting the position of judge. The judge must also avoid accepting bribes or gifts related to their role, and must maintain fairness and calmness in judgment.", + "attributes": [ + { + "name": "tldr", + "value": "A judge must be a qualified Mujtahid, just, and avoid personal gains." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The requirements for a valid Islamic judge include being a Mujtahid, maintaining impartiality, and rejecting bribery." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "I reflect on the criterion that a judge should not issue judgments while angry and should facilitate fair hearings for both parties, except in cases where one is a non-believer. This highlights the importance of emotional control and fairness in Islamic judiciary processes.", + "attributes": [ + { + "name": "tldr", + "value": "Judges should maintain emotional control and ensure fair hearings." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Judges should not judge when angry and must ensure hearings are fair for both sides." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The text discusses the risks and responsibilities associated with being a judge, emphasizing that mistakes can occur despite due diligence, and such efforts are still rewarded by God.", + "attributes": [ + { + "name": "tldr", + "value": "Judging is a responsible role with inherent risks and potential divine rewards." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Judging involves immense responsibility, where efforts, even if fallible, are rewarded by God." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The text references Quranic verses and a well-known hadith about making judgments based on the Quran and Sunnah. It emphasizes the importance of knowledge and sincerity in upholding God's law, highlighting the dangers of ignorance and falsehood.", + "attributes": [ + { + "name": "tldr", + "value": "Judgments should be based on Quran, Sunnah, and sincere reasoning." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The text underscores the necessity for rulers to be educated in the Quran and Sunnah when issuing judgments, warning against making decisions without true understanding or falsely claiming personal insight." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the qualities that should be present in an Islamic judge, such as avoiding greed and corruption, upholding justice, and not seeking judicial positions out of personal ambition.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic judges should be honest, equitable, and not seek power for selfish reasons." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "An Islamic judge should be free from corruption, just and not influenced by bribes, and should not seek power for personal reasons according to prophetic guidance." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The teachings suggest that seeking power through judicial roles can lead to regret, and that positions should ideally be given without soliciting. This highlights a key moral stance within Islamic teachings about leadership roles.", + "attributes": [ + { + "name": "tldr", + "value": "Seeking judicial power is discouraged; positions should be granted based on merit, not ambition." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The text suggests a detachment from seeking power in a judicial capacity, emphasizing that unsolicited authority aligns with divine assistance, as opposed to authority gained through ambition which leads to being left to one's own devices." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The hadith from Abu Huraira mentions that seeking a judicial position and being unjust leads to negative consequences in Islam, while being just leads to paradise.", + "attributes": [ + { + "name": "tldr", + "value": "Judicial roles require fairness to avoid negative consequences." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet ﷺ warns that those who seek judicial positions and act unjustly will face punishment, while those whose justice outweighs their injustice will be rewarded with paradise." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It is not permissible in Islam for a leader to appoint someone eager or seeking judicial authority, emphasizing the importance of humility and sincerity in such roles.", + "attributes": [ + { + "name": "tldr", + "value": "Eagerness for judicial roles is discouraged in Islamic leadership." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "According to the teachings of the Prophet ﷺ, leaders should not appoint those who are overly eager or self-seeking for judicial positions, as it may indicate a lack of true intention for justice." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Judges face significant consequences in the hereafter, where they are held accountable for their judgments, showing the seriousness of justice in Islam.", + "attributes": [ + { + "name": "tldr", + "value": "Judges in Islam face accountability on the Day of Judgment." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic teachings highlight the gravity of judging others, noting that each judge will be held accountable and that unjust decisions lead to severe consequences." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "A judge who diligently attempts to make the right decision will receive a reward, regardless of whether the decision is correct, emphasizing the value of effort and intention.", + "attributes": [ + { + "name": "tldr", + "value": "Judges are rewarded for effort, regardless of outcome, in Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Islamic tradition states that judges are rewarded doubly for correct decisions and receive a reward even if they err, as long as they have thoroughly exerted effort in their judgment." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Accepting bribes or gifts due to being a judge is condemned, reinforcing the need for integrity in judicial positions.", + "attributes": [ + { + "name": "tldr", + "value": "Bribery and gifts are prohibited for judges in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The acceptance of bribes or gifts by judges is strictly prohibited in Islam, underlining the importance of maintaining justice and integrity in the judicial system." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The hadiths recorded by Abu Huraira, Abdullah ibn Amr, and Thawban emphasize the prohibition of bribery in judgment, as the Prophet Muhammad ﷺ cursed both the giver and the receiver of bribes. The conveyer or intermediary is also cursed, illustrating a comprehensive prohibition on corrupt practices in legal matters.", + "attributes": [ + { + "name": "tldr", + "value": "Bribery in judgment is strictly prohibited, with curses on all parties involved." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The prohibition of bribery in judgment is emphasized through hadiths by various narrators, showing a unanimous stance against such practices." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "It's interesting how the interpretation of 'suh-t' in the Quranic verse is tied to abuses of authority for personal gain, not strictly limited to bribery but expanded to encompass other forms of corrupt gifts.", + "attributes": [ + { + "name": "tldr", + "value": "The term 'suh-t' includes various forms of corruption beyond bribery." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The interpretation of 'suh-t' in the Quran extends beyond bribery to other forms of corrupt practices involving authority." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Gifts given to judges due to their position are considered a form of bribe and are therefore prohibited, regardless of their timing or appearance.", + "attributes": [ + { + "name": "tldr", + "value": "Gifts to judges are akin to bribery and prohibited." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Gifts given to judges as a result of their position are seen as a form of bribe, which aligns with the broader prohibition in Islamic teachings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It is impermissible for a judge to make judgments while angry, as anger can impede justice. This is based on a hadith where the Prophet Muhammad ﷺ said, 'A judge should not decide between two parties while he is angry.' The exception is the Prophet, as he was infallible in emotions.", + "attributes": [ + { + "name": "tldr", + "value": "Judges should not make decisions while angry to maintain justice." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Anger impedes fair judgment; judges must avoid it, though the Prophet was an exception due to his infallibility." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "A judge must treat both parties equally unless one is a non-Muslim. There is a debated narration where Ali refused to sit equally with a Jewish opponent based on a saying of the Prophet. However, its authenticity is questioned by some scholars.", + "attributes": [ + { + "name": "tldr", + "value": "Equality in judging is required unless one party is non-Muslim, though evidence is disputable." + }, + { + "name": "confidence", + "value": "0.7" + }, + { + "name": "knowledge", + "value": "The obligation for equal treatment in judgment is nuanced when one party is non-Muslim, with some evidence being debated." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "A judge must listen to both parties before making a decision, as emphasized in the hadith 'If two litigants come to you, do not decide until you hear from the other as you heard from the first.' This ensures fair and clear judgments.", + "attributes": [ + { + "name": "tldr", + "value": "A judge should hear both sides before deciding to ensure fairness." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Listening to both parties before judgment is crucial for clarity and justice, as highlighted by the Prophet." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text emphasizes that leaders must facilitate the needs of people in accordance with their capabilities, as evidenced by hadiths warning against neglecting those in need.", + "attributes": [ + { + "name": "tldr", + "value": "Leaders should be accessible to people in need according to their capacity." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The obligation of leaders to facilitate the needs of others is rooted in hadiths that warn against shutting doors to the needy, highlighting an important Islamic ethical stance." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It's permissible for a leader to have aides if necessary, as they may be needed to ensure justice and push back against wrongdoing.", + "attributes": [ + { + "name": "tldr", + "value": "Leaders may use aides when necessary to ensure justice." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Islam permits leaders to utilize aides to effectively manage duties and ensure the execution of justice, particularly when the leader cannot do so alone." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The allowance of mediation, advice, and guidance for reconciliation is supported by the story of Ka'b ibn Malik and Ibn Abi Hadard, demonstrating the Prophet's (PBUH) intervention to ease tension.", + "attributes": [ + { + "name": "tldr", + "value": "Intervention for reconciliation is encouraged in Islamic leadership." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Islamic teachings support the idea of leaders mediating disputes and guiding parties towards reconciliation, as illustrated by the Prophet Muhammad's (PBUH) own actions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that in Islamic jurisprudence, the guidance towards reconciliation is emphasized, and it is supported by the Quran and Sunnah. Judges are included within this framework. However, the rulings of a judge only have apparent jurisdiction and do not change the inherent nature of matters according to Islamic law as outlined in the hadith narrated by Um Salama. The Prophet Muhammad stated that if someone is awarded something unjustly through a judge's decision, it is as though they are taking a portion of hellfire. This highlights the principle that a judge's ruling does not alter the intrinsic impermissibility of things.", + "attributes": [ + { + "name": "tldr", + "value": "A judge's ruling in Islam doesn't make forbidden things permissible; it only applies outwardly." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Guidance towards reconciliation is supported by Islamic texts, and while a judge's decision has outward validity, it doesn't inherently change what is forbidden. The Prophet emphasized this in a hadith, warning against unjustly taking what isn't rightfully yours." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In legal disputes, the burden of proof is on the claimant, requiring them to present evidence. Meanwhile, the defending party swears an oath if they deny the claim. The judge is advised to rule based on confessions or testimony from two men, one man and two women, or other configurations like one man and the claimant’s oath.", + "attributes": [ + { + "name": "tldr", + "value": "The burden of proof lies with the claimant, and defendants can use oaths in their defense." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "This ruling is based on Islamic legal principles as evidenced by teachings from the Prophet Muhammad ﷺ, highlighting the importance of evidence and oaths in resolving disputes." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "Certain individuals are deemed unacceptable as witnesses due to reasons such as dishonesty, enmity, suspicion, or affiliation with particular biases. Bedouins cannot testify against townsfolk under Islamic law, indicating a consideration for impartiality and social dynamics in testimonies.", + "attributes": [ + { + "name": "tldr", + "value": "Some individuals are considered unreliable witnesses due to bias or character." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Islamic legal principles disallow testimonies from individuals with conflicting interests or biases, emphasizing fairness and integrity in legal matters." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In cases where both parties present equally strong evidence with no way to determine the stronger claim, the claimant is subject to division. Should the claimant not have evidence, they are left to rely on the defendant’s oath, even if the defendant is immoral.", + "attributes": [ + { + "name": "tldr", + "value": "If evidence is balanced, the claimant’s case divides; otherwise, they rely on the defendant’s oath." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Equal evidence requires division of claims, or reliance on defendant’s oath – a significant aspect in ensuring justice when evidence is inconclusive." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "Confession is considered a strong basis for judgment in Islamic law, as long as it is made by an intellectually sound and mature person who is not joking or making an absurd claim. Such confessions are binding regardless of the matter at hand.", + "attributes": [ + { + "name": "tldr", + "value": "Confession is a strong basis for judgment if made by a credible individual." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The binding nature of confessions emphasizes the value placed on personal accountability and truthfulness in Islamic jurisprudence." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudiyya Sharh Al-Durar Al-Bahiyya \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yamani (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyya \nEdition: First Edition 1407 AH - 1987 AD \nNumber of Volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) \nMuhammad ibn Ali ibn Muhammad ibn Abdullah Al-Shawkani \n- A diligent jurist from the prominent scholars of Yemen, from Sana'a. \n- Born in Hijrat Shawkan (in the land of Khawlan, Yemen) and raised in Sana'a. He assumed the judiciary of Sana'a in 1229 AH and died as its ruler. \n- He believed in the prohibition of imitation. \nHe authored 114 works, including: \n- (Nayl Al-Awtar Min Asrar Muntaqa Al-Akhbar - Printed) eight volumes \n- (Al-Badr Al-Tali' Bi Mahasin Man Ba'd Al-Qarn Al-Sabi' - Printed) two volumes \n- (Al-Abhath Al-Ardhiya, and regarding the hadith \"Love of the world is the root of every sin\" - Manuscript) was in the Arab library, and it might have ended up in Al-Zahiriyah in Damascus \n- (Ithaf Al-Akabir - Printed) which is a list of his narrations from his teachers, arranged alphabetically \n- (Al-Fawa'id Al-Majmu'a Fi Al-Ahadith Al-Mawdu'a - Printed) \n- (Al-Ta'qubat Ala Al-Mawdu'at - Manuscript) \n- (Al-Durar Al-Bahiyah Fi Al-Masa'il - Jurisprudential - Manuscript) \n- (Fath Al-Qadir - Printed) in exegesis, five volumes \n- (Irshad Al-Fuhul - Printed) in the principles of jurisprudence \n- (Al-Sayl Al-Jarrar - Printed) two parts, critiquing the book Al-Azhar \n- (Irshad Al-Thiqat Ila Ittifaq Al-Shara'i Ala Al-Tawhid Wal-Ma'ad Wal-Nubuwat) a response to Moses Maimonides, the Andalusian (a Jew outwardly, a heretic inwardly, as says Sadiq Hasan Khan) \n- (Tuhfat Al-Dhakirin - Printed) commentary on Uddat Al-Hisn Al-Husayn \n- (Al-Tuhaf Fi Madhhab Al-Salaf - Printed) a treatise \n- (Al-Durr Al-Nadid Fi Ikhlas Kalimat Al-Tawhid - Printed) a treatise \nAnd others. \nHis student Muhammad ibn Hasan Al-Shajni wrote the book (Al-Taqsar - Manuscript) about his biography and mentioned his teachers and students. \n- Al-Badr Al-Tali' 2: 214 - 225 and Nayl Al-Watr 1: 3 then 2: 297 and Ma'jam Al-Matbu'at 1160 and Brock S 2: 818 and Abjad Al-Ulum 877, in which it states: (I found on the back of the book Al-Darari Al-Mudiyya that his birth was in 1177 and he was appointed to the judiciary by Imam Al-Mansur Billah Ali ibn Al-Abbas in early Sha'ban 1229 AH). I said: There is no room for disagreement on his birth date after he mentioned it himself in Al-Badr Al-Tali', quoting from his father's handwriting (year 1173), he advanced his script with (Salih ibn Muhammad Al-Ansi). \nQuoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad (ﷺ) ruled in significant matters based on confession alone. This included severe punishments like stoning for adultery, as seen in the hadith where he instructed, \"Go, O Anis, to this man's wife and if she admits, then stone her.\"", + "attributes": [ + { + "name": "tldr", + "value": "Confession alone suffices for major rulings in Islam, including capital punishment." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The importance of confession in Islamic legal rulings, used even in severe matters such as stoning." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Qur'an explicitly requires the testimony of two men or one man and two women for legal judgments, as stated in Surah Al-Baqarah:282.", + "attributes": [ + { + "name": "tldr", + "value": "Qur'anic injunction allows rulings based on testimonies." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Legal judgments in Islam can rely on testimonies by two men or one man and two women, according to the Qur'an." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Islamic jurisprudence permits rulings based on the testimony of one man and the oath of the claimant, supported by numerous hadiths. This practice was endorsed by many companions of the Prophet and later scholars.", + "attributes": [ + { + "name": "tldr", + "value": "One man's testimony and claimant's oath can suffice in Islamic law." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Judgment may be passed with one witness and an oath, reflecting a broad acceptance among early Muslims." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad ﷺ emphasized the importance of evidence in legal claims by questioning if Wail ibn Hujr had evidence, and then referencing the accused’s oath.", + "attributes": [ + { + "name": "tldr", + "value": "Evidence is crucial in Islam; the Prophet stressed this when dealing with legal claims." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad ﷺ, when adjudicating a matter, requested evidence from the claimant and emphasized the respondent's oath, highlighting the importance of evidence in legal matters according to Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The acceptance of an oath from the defendant, even if they are believed to be dishonest, aligns with Islamic judicial principles, where the claimant must provide evidence and the accused's oath is the default resolution if evidence is lacking.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic law often relies on the defendant's oath if evidence is absent, even if they are distrusted." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "In Islamic jurisprudence, as seen in this case, even if the defendant is perceived as a wrongdoer, the system relies on their oath in the absence of tangible evidence." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Refusing an oath does not imply admission of guilt; instead, it requires the court to choose another course of action, like making the defendant either take the oath or confess.", + "attributes": [ + { + "name": "tldr", + "value": "Refusing to swear an oath doesn’t equal guilt, requiring further legal steps." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The refusal to take an oath does not constitute an admission of guilt in Islamic law. If a defendant refuses to swear, a judge must either compel them to take the oath or provide an admission." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The concept of using a judge’s knowledge to render judgments aligns with the Islamic principle of justice and truth, suggesting that evidence or oaths might be unnecessary if the judge possesses clear knowledge.", + "attributes": [ + { + "name": "tldr", + "value": "Judicial knowledge can guide judgments without reliance on traditional evidence or oaths." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Islamic jurisprudence considers the utilization of a judge's personal knowledge for decision-making as it aligns with principles of justice and truth, allowing judgments without solely relying on oaths or witnesses." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "It seems that the text is discussing the principles of testimony and legal judgments in Islamic jurisprudence. It highlights the importance of evidence and the need for reliable witnesses, drawing on examples from Hadiths and Quranic verses.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic law emphasizes the use of evidence and trustworthy witnesses in legal matters." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The text outlines the Islamic legal procedure of requiring evidence and trustworthy testimonies in disputes and highlights cases from Hadith and Quranic injunctions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text references Quranic verses and Hadiths to establish that the testimony of someone not considered 'just' is not acceptable in Islamic law.", + "attributes": [ + { + "name": "tldr", + "value": "Untrustworthy testimonies are inadmissible in Islamic courts, based on specific Quranic and Hadith references." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Quran and Hadith dictate that the testimony of a person who is not just or who holds grudges against others is not valid in Islamic legal proceedings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "According to the text, the testimony of those who are biased, such as those with enmity or immorality, is not accepted in Islamic law.", + "attributes": [ + { + "name": "tldr", + "value": "Testimonies from biased or immoral individuals are rejected in Islamic courts." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Hadiths narrated by various sources assert that testimonies from those with enmity, immorality, or vested interests are not permissible in Islamic jurisprudence." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Witness testimony from individuals with personal enmity is not accepted in Islamic jurisprudence. This principle is derived from a Hadith where the Prophet Muhammad ﷺ stated that the testimony of a person who holds enmity ('ذو الظنة والحنة') with another is not permissible.", + "attributes": [ + { + "name": "tldr", + "value": "Testimony from someone with enmity is not accepted." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Witness testimony from individuals holding personal grudges isn't accepted in Islamic law, as per a Hadith." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "A slanderer, particularly one who accuses chaste women, is permanently barred from having their testimony accepted. This is based on the Qur'anic verse from Surah An-Nur: \"And do not accept their testimony ever.\"", + "attributes": [ + { + "name": "tldr", + "value": "Slanderers are not allowed to testify, as per Quranic guidance." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Slanderers, especially those accusing chaste women, are barred from testifying, aligned with Quranic injunctions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The reason why a Bedouin's testimony against a town dweller might be rejected is connected to a possible lack of understanding of legal matters and potential biases attributed to their lifestyle. This was an opinion held by some early scholars like Malik and rubbed by their limited exposure to social structures of towns.", + "attributes": [ + { + "name": "tldr", + "value": "Bedouins' testimonies might be rejected due to perceived lack of legal understanding." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The rejection of Bedouin testimony against town dwellers is linked to their perceived lack of comprehension of legal systems and potential biases." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Testimonies about actions witnessed are accepted provided there is no suspicion of bias. This aligns with Islamic jurisprudence logic that requires testimonies to be free from personal interest or deceit.", + "attributes": [ + { + "name": "tldr", + "value": "Witness testimony is accepted if free from bias." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Witness testimony relating to actions can be accepted if there's no suspicion of bias or conflict of interest." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "False testimony is considered one of the major sins in Islam. This is reinforced by a Hadith from Anas in the authentic collections of Hadith, emphasizing its severity.", + "attributes": [ + { + "name": "tldr", + "value": "False testimony is a grave sin in Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Providing false testimony is a major sin, highlighted in Hadith collections by Anas, marking its significance in Islamic teachings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad ﷺ emphasized the severity of major sins, specifically associating others with Allah (shirk), taking a life (murder), and disrespecting one's parents. He also highlighted false testimony as one of the gravest offenses.", + "attributes": [ + { + "name": "tldr", + "value": "Major sins include shirk, murder, and disrespect to parents, with false testimony being very severe." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The concept of major sins in Islam focuses on shirk, murder, and parental disrespect, emphasizing the seriousness of false testimony." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In a case where two people claimed ownership over a camel, the Prophet ﷺ divided it between them when each brought witnesses, demonstrating a way to resolve disputes with equal evidence from both sides.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad ﷺ resolved a dispute by dividing the claim when equal evidence was presented." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The method of dispute resolution in Islam considers equal evidence, as illustrated by the Prophet dividing a disputed item." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "When a claimant lacks evidence, the decision lies upon the oath of the other party, even if they are known to be unscrupulous. This is based on the Islamic judicial principle that emphasizes testimony or oath in the absence of evidence.", + "attributes": [ + { + "name": "tldr", + "value": "Without evidence, the decision depends on the oath of the other party." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "In Islamic law, the lack of evidence demands reliance on the defendant's oath, reflecting an emphasis on justice and truthfulness." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic jurisprudence, it is stated that an oath taken by the defendant in a dispute serves as sufficient evidence, based on the saying of the Prophet ﷺ: 'Your witnesses or his oath.' Once an oath is taken, it establishes a valid basis for judgment, and contradictory evidence presented afterward is not accepted, as both parties merely possess suspicion, and suspicion cannot override suspicion. This viewpoint is held by some scholars, and there is known disagreement on this matter.", + "attributes": [ + { + "name": "tldr", + "value": "Once an oath is taken in a dispute, it serves as sufficient evidence in Islamic law, and contradictory claims aren't accepted thereafter." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The principle that an oath by a defendant is a strong basis for judgment aligns with some Islamic scholarly opinions, though there is disagreement on the specific application." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic law, a person's acknowledgment of something becomes binding if the person is of sound mind and has reached puberty. This is because an insane person or a child is not considered legally responsible for their actions, and thus their acknowledgment holds no legal standing.", + "attributes": [ + { + "name": "tldr", + "value": "Acknowledgment is binding if made by a sane, mature person, as opposed to a child or an insane person, in Islamic law." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Recognition of liability in Islamic law requires the individual to be sane and of age for the acknowledgment to be valid." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text highlights that insincere acknowledgment or an acknowledgment that defies reason or custom is not accepted in Islamic law, as it is presumed to be false, and judgments cannot be based on falsehoods.", + "attributes": [ + { + "name": "tldr", + "value": "Acknowledgments made in jest or those that are unreasonable aren't accepted in Islamic judgments." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "False claims or those made jokingly are not valid in Islamic law, as they don't provide a reliable basis for judgment." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In the case of an unmarried free person committing adultery, the punishment is one hundred lashes and exile for a year. If the person is married, they receive lashes like the unmarried and then are stoned to death. Confession once is sufficient. Testimonies require four witnesses as per Islamic law, and confession and testimonies must clearly state the act of penetration. The punishment can be dropped due to potential doubts, retraction of confession, or if the woman is a virgin or has a physical condition, or if the man is impotent. Intercession in these matters is not allowed. A hole is dug to the chest for those to be stoned, and pregnant women are not to be stoned until they have delivered and nursed their child if no one else can nurse them. In cases of illness, lashes can be given with a plant stalk. If a man has sexual relations with another man, both are executed if they are willing participants, even if unmarried. Those who have intercourse with animals receive disciplinary punishment, and a slave is punished with half the lashes of a free person by their master or imam. These rulings are based on Quranic and Hadith sources.", + "attributes": [ + { + "name": "tldr", + "value": "Punishments for adultery and related actions depend on marital status and confession, with guidelines for specific situations." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Islamic law prescribes specific punishments for adultery, including lashes and stoning, based on marital status and the presence of confession or witnesses." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The punishment for an unmarried male adulterer is directly based on the Quranic verse: ‘The adulteress and the adulterer, flog each of them with a hundred stripes.’ Enforced by various hadiths, this serves as the basis for the hundred lashes for unmarried adulterers.", + "attributes": [ + { + "name": "tldr", + "value": "The Quran mandates a hundred lashes for unmarried adulterers." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The punishment of one hundred lashes for an unmarried adulterer is explicitly mentioned in the Quran and supported by Hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The concept of exile for a year as an additional punishment for an unmarried adulterer is based on specific hadiths, such as the narration by Abu Huraira and Zaid bin Khalid, where the Prophet Muhammad made such a judgment based on Islamic teachings.", + "attributes": [ + { + "name": "tldr", + "value": "Exile is an additional punishment for unmarried adulterers, supported by Hadiths." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Exile for a year as punishment for unmarried adulterers is derived from hadiths and Prophetic judgments." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic jurisprudence, the punishment for a non-married adulterer (بكر) is lashing with a hundred stripes and exile for a year, while a married adulterer (ثيب) receives lashing and stoning.", + "attributes": [ + { + "name": "tldr", + "value": "Punishments for adultery in Islam vary based on marital status, involving lashing and potentially exile or stoning." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The punishment for non-married adulterers is lashing and exile for a year, whereas married adulterers face lashing and stoning." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There's a debate among scholars about whether a woman should be exiled as part of her punishment for adultery. Some argue against her exile due to her status as \"عورة\" or protection-worthy.", + "attributes": [ + { + "name": "tldr", + "value": "Scholars debate on exiling women for adultery due to concerns over their protection." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Malik and Al-Awza'i argued against exiling women because they are seen as deserving protection." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad's actions, such as the stoning of Ma’iz, followed instances of a single confession. This establishes that multiple confessions are not necessary for the punishment to proceed.", + "attributes": [ + { + "name": "tldr", + "value": "Single confession of adultery can be enough for punishment; multiple confessions are not required." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "In the case of Ma’iz, the Prophet did not require multiple confessions before implementing the punishment." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the application of the Hadd punishment for adultery in Islamic law. It highlights instances where a single confession was sufficient for the Prophet Muhammad ﷺ to implement the punishment, contrary to the opinion that four confessions are required. This illustrates that the Prophet ﷺ considered the mental state and clarity of the confessor when determining the implementation of penalties. Furthermore, the necessity of four witnesses is emphasized to ensure caution, as human testimony can be doubtful, unlike self-confession.", + "attributes": [ + { + "name": "tldr", + "value": "In Islamic law, a single confession can suffice for implementing Hadd if mental clarity is evident, whereas witness testimony requires more caution with four witnesses." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad ﷺ executed Hadd punishments based on single confessions when there was no ambiguity in the confessor's mental state, signifying the importance of certainty and mental clarity in judgments." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The requirement for detail in confessions, such as specifying the physical act, indicates a high standard of evidence in Islamic law. This is perhaps to ensure that severe punishments like stoning are only implemented with absolute certainty.", + "attributes": [ + { + "name": "tldr", + "value": "Confession must be detailed to meet the high evidentiary standards in Islamic law, ensuring certainty for severe punishments." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic law requires explicit confession to uphold the severity and seriousness of implementing Hadd punishments, ensuring punishments are justified." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The insistence on four witnesses and explicit confessional evidence can be seen as a merciful component of Islamic law, potentially protecting individuals from wrongful accusations and severe consequences based on insufficient evidence.", + "attributes": [ + { + "name": "tldr", + "value": "High evidence standards in Islamic law can protect against wrongful punishment." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The stringent requirements for evidence in Islamic law reflect a protective and merciful approach, safeguarding individuals from unjust penalties." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that there's a principle in Islamic law pertaining to the application of hudud (prescribed punishments) which suggests that they should be averted in cases of doubt or ambiguity. This idea is supported by a hadith reported by Abu Huraira, where the Prophet Muhammad ﷺ emphasized forgiving in cases of uncertainty, stating that it is better for a leader to err in forgiveness than in punishment.", + "attributes": [ + { + "name": "tldr", + "value": "Hudud should be avoided in doubtful cases according to a hadith." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Application of hudud can be avoided if there are doubts, as supported by hadiths encouraging forgiveness over punishment in uncertain situations." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "From my reading, I also understood that if someone retracts a confession related to a hadd offense, the punishment might be dismissed. This is illustrated by the case of Ma'iz, who fled after feeling the stones due to stoning, but was killed by people. The Prophet Muhammad ﷺ expressed disapproval that they did not bring Ma'iz back to him instead of killing him.", + "attributes": [ + { + "name": "tldr", + "value": "Punishment may be waived if someone retracts a confession, as seen in Ma'iz's case." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Islamic law may allow dismissal of hadd punishment if the accused retracts their confession, based on the Prophet's reaction to the killing of Ma'iz." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "In reflecting on the text, I find it shows a nuanced approach in Islamic jurisprudence, balancing justice with mercy and the importance of definitive evidence before applying severe punishments. The emphasis on erring on the side of mercy is deeply rooted in the teachings of the Prophet Muhammad ﷺ.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic law emphasizes justice balanced with mercy and requires strong evidence for severe punishments." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic jurisprudence values definitive evidence and leans towards mercy to prevent wrongful punishments, a principle supported by prophetic teachings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The testimony or admission is nullified if it involves an impossibility, like a barren woman or impotent man, as illustrated by the action of Prophet Muhammad (ﷺ) sending Ali to investigate a man accused of misconduct with Maria the Copt. Upon finding the man lacked the physical capability, Ali did not proceed with punishment.", + "attributes": [ + { + "name": "tldr", + "value": "Impossibilities nullify testimony, as demonstrated in an incident involving Ali and a man with Maria the Copt." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Certain physical impossibilities, such as a woman being barren or a man being impotent, can invalidate testimony or admission in an Islamic context because they clearly indicate falsehood." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Islamic justice prohibits intercession in prescribed punishments ('hudud'). An authentic saying of the Prophet (ﷺ) warns against those who intercede, stating such actions oppose Allah's commands. This was exemplified when a woman from the Makhzum clan committed theft, and intercession was discouraged.", + "attributes": [ + { + "name": "tldr", + "value": "Intercession in divine punishments is forbidden as it opposes God's law." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Intercession in the enforcement of Islamic legal punishments ('hudud') is prohibited, as it conflicts with the commands of Allah, as demonstrated in the case involving a woman from the Makhzum clan." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In the case of stoning (rajm) for adultery, the accused may be buried up to the chest, based on the Prophet's (ﷺ) instructions during the execution of such sentences, ensuring stability during the punishment.", + "attributes": [ + { + "name": "tldr", + "value": "Stoning involves the practice of burying up to the chest for stability." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "When carrying out the punishment of stoning for adultery, the procedure may involve digging a pit up to the individual's chest to ensure they remain stable during the punishment. This practice stems from the Prophet's (ﷺ) directives." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "A pregnant woman is not to be stoned until after she gives birth and nurses her child if no one else can nurse the baby, highlighting the consideration for both the unborn and the infant in Islamic law.", + "attributes": [ + { + "name": "tldr", + "value": "Execution of a pregnant woman is delayed until birth and nursing considerations are addressed." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic law delays the stoning of a pregnant woman until she has given birth and can nurse her child, ensuring the well-being of the infant is considered and provided for." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned about an account where a woman from the tribe of Ghamid came to the Prophet Muhammad (peace be upon him) confessing to adultery and seeking purification through punishment. The Prophet advised her to seek forgiveness and repent, but she insisted, acknowledging her pregnancy from the sin. The Prophet deferred her punishment until after the baby was born, and the child was later cared for by an Ansari man. Then, the punishment (stoning) was carried out as per Islamic law.", + "attributes": [ + { + "name": "tldr", + "value": "A woman confessed adultery to the Prophet, who delayed her punishment until after her child was born." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet delayed the punishment for the woman from Ghamid until after she gave birth." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I noticed another narrative involving a woman from Juhaina who also approached the Prophet, pregnant from adultery. A similar approach was taken; her guardian was instructed to treat her well, and after childbirth, the punishment was administered. The consistency in approach shows the balance between justice and mercy as guiding principles in these rulings.", + "attributes": [ + { + "name": "tldr", + "value": "A woman from Juhaina was treated with care until post-birth punishment, illustrating justice and mercy." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet showed mercy by delaying punishment until after childbirth, ensuring care for the child." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I've realized the legal approach to punishment in cases where an individual's physical condition affects the execution of the penalty. In a case where a weak man was involved in an offense, a practical alternative was provided to ensure the punishment was carried out without undue harm. This highlights the flexibility in applying justice according to individual circumstances.", + "attributes": [ + { + "name": "tldr", + "value": "Physical limitations in punishment execution are considered, ensuring justice without undue harm." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet adapted the punishment method for a weak man to align with his physical capacity." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In the hadith extracted from Muslim, there’s a situation involving a woman who committed adultery and was in postpartum recovery. The Prophet Muhammad (ﷺ) instructed that the punishment should be delayed until she was in better health, illustrating a consideration for her physical condition.", + "attributes": [ + { + "name": "tldr", + "value": "Delay punishment for health reasons in Islamic law." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad (ﷺ) showed mercy by delaying punishment to ensure no harm due to health conditions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "A consensus among scholars seems to indicate that a person should be deferred from punishment until they recover from a temporary illness or extreme weather conditions. However, opinions differ if the condition is deemed terminal.", + "attributes": [ + { + "name": "tldr", + "value": "Punishment may be delayed for temporary conditions but debated for terminal ones." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Scholars generally agree to defer punishment for temporary conditions but differ on terminal conditions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The text discusses severe punishments for the act of sodomy in Islam, with varied narrations about the method and legitimacy of execution. Some narrations, like those from Ibn Abbas, stress on executing both parties involved, though there are mentions of weaker chains of narration.", + "attributes": [ + { + "name": "tldr", + "value": "Severe punishments for sodomy in Islam; narrations present varying methods." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Islamic texts reflect severe punishments for sodomy, with narrations supporting execution for those involved." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is consensus among scholars that homosexuality is prohibited in Islam and considered a major sin. Different punishments have been proposed, ranging from execution to flogging and banishment, depending on the scholar.", + "attributes": [ + { + "name": "tldr", + "value": "Homosexuality is unanimously prohibited in Islam, with various punishments proposed by different scholars." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The prohibition of homosexuality in Islam is agreed upon, with differing views on its punishment. Early companions of the Prophet and scholars like Al-Shafi'i and others believed in execution, whereas Abu Hanifa suggested lesser punishment." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Bestiality is also prohibited, with reported sayings from Prophet Muhammad advocating for the death of both the perpetrator and the animal. However, more recent interpretations suggest no specific legal penalty applies, but consensus maintains its prohibition.", + "attributes": [ + { + "name": "tldr", + "value": "Bestiality is prohibited, with historical calls for execution, but modern views vary on penalties." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Bestiality is unanimously prohibited in Islam, with early narratives suggesting death, but contemporary practices often focus on a lesser punishment or no specific penalty." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I've learned that in Islamic law, a slave receives half the punishment of a free person for a crime, based on the Quranic verse in Surah An-Nisa (4:25). This concept is consistently applied without distinction between male and female slaves.", + "attributes": [ + { + "name": "tldr", + "value": "Slaves receive half the punishment of free persons for crimes in Islamic law." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "In Islamic jurisprudence, slaves are to be punished with half the severity of free individuals for certain offenses, as indicated by Quran 4:25." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It is noted from a Hadith that Prophet Muhammad (ﷺ) instructed Ali to delay the punishment of a slave woman who had committed adultery until she recovered from childbirth, underscoring considerations for her physical condition.", + "attributes": [ + { + "name": "tldr", + "value": "Punishment of a slave woman delayed due to her post-childbirth condition by Prophet's instruction." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The Prophet ﷺ instructed delaying a slave's punishment until after post-natal recovery, showing consideration for their health." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "I see that there is some interpretation debate regarding whether a slave must be married to be punished for adultery, with Ibn Abbas suggesting no punishment until marriage, while others argue that being a Muslim constitutes the condition for punishment.", + "attributes": [ + { + "name": "tldr", + "value": "Debate exists on whether slaves must be married to face adultery punishment." + }, + { + "name": "confidence", + "value": "0.7" + }, + { + "name": "knowledge", + "value": "There's a controversy in Islamic jurisprudence regarding whether the condition of marriage or just being Muslim applies to slaves facing zina punishment." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Islamic law specifies that theft punishable by hand amputation involves a person who steals deliberately and exceeds a quarter dinar in value. The right hand is typically cut off, and evidence can be a single confession or testimony by two just witnesses. The punishment is waived if the victim forgives the thief before reaching the ruler. Specific types of theft, like those involving fruits or livestock not yet secured, do not warrant hand amputation but may entail fines or other penalties.", + "attributes": [ + { + "name": "tldr", + "value": "Theft over a quarter dinar leads to amputation if unrepented before judicial involvement; otherwise, fines apply." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "According to Islamic law, theft punishable by amputation requires deliberate intent and the stolen value exceeding a quarter dinar. If the victim forgives before reaching the ruler, the punishment is waived. Theft of fruits or livestock not secured doesn't result in amputation but might incur fines." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The threshold for theft punishment in Islamic law is derived from the Qur'anic verse in Surah Al-Ma'idah, emphasizing the punishment for thieves. If items like fruits or livestock from pastures are stolen, the value determines the consequence; minor theft involves fines, while larger thefts, when secured, may lead to amputation.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic punishment for theft is rooted in Qur'anic guidance; severity depends on item value and security." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The basis for theft punishment in Islam comes from the Qur'an; the severity depends on the value and security of the stolen item. For unsecured items like fruits, fines might apply, while secured items exceeding a quarter dinar in value can lead to hand amputation." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The debate around the concept of 'حرز' (protection or safeguarding) in theft laws in Islam is fascinating. Prominent scholars like Ahmad, Ishaq, and others from the Zahiri school have differing views on whether 'حرز' should be considered in such cases. They argue against its necessity by referencing various hadiths, such as the case where the Prophet ﷺ ordered the cutting of a thief's hand despite the scenario not involving traditional 'حرز'.", + "attributes": [ + { + "name": "tldr", + "value": "Debate exists on the necessity of 'حرز' in theft punishment in Islam, with differing scholarly opinions." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Some scholars argue against the necessity of considering 'حرز' (safeguarding) in theft laws, citing various hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The stipulated threshold for cutting a thief's hand in Islamic law is a stolen amount equivalent to at least a quarter of a dinar. This is based on authentic hadiths narrated by Aisha and found in major collections like Sahih al-Bukhari and Sahih Muslim, indicating that the punishment applies when theft exceeds this minimum value.", + "attributes": [ + { + "name": "tldr", + "value": "Theft resulting in cutting hands applies when the value is at least a quarter of a dinar." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Islamic law specifies that the punishment for theft (cutting a hand) applies only when the stolen value is at least a quarter of a dinar." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The standard for the value of a quarter dinar and three dirhams is consistent with historical Islamic jurisprudence. It is based on the exchange rates during the Prophet's time, which were twelve dirhams to a dinar. This valuation aligns with the penalties for theft, where the minimum amount for cutting a thief's hand is a quarter dinar or three dirhams.", + "attributes": [ + { + "name": "tldr", + "value": "A quarter dinar equals three dirhams in early Islamic jurisprudence." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The quarter dinar and three dirhams were equivalent values in early Islamic legal rulings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of cutting a thief's hand for stealing a specific amount is supported by historical records. In particular, the hadith from Abu Huraira highlights that theft of items worth three dirhams or more could result in this punishment.", + "attributes": [ + { + "name": "tldr", + "value": "Theft of items worth three dirhams could lead to hand cutting." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "A theft warranting hand cutting involved stealing items of at least three dirhams in value, according to tradition." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Islamic law, as derived from the actions and sayings of the Prophet Muhammad, sometimes required only a single confession from a thief to administer punishment, though some scholars argued for two confessions.", + "attributes": [ + { + "name": "tldr", + "value": "One confession for theft was historically sufficient in some schools." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "A single admission of guilt was historically sufficient for administering punishment for theft in Islamic law, though opinions varied." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "From an Islamic perspective, the punishment for theft involves cutting off the hand, as demonstrated by a hadith where the Prophet Muhammad (peace be upon him) ordered the punishment for a man who admitted to stealing.", + "attributes": [ + { + "name": "tldr", + "value": "The punishment for theft in Islam includes cutting off the hand if the thief is caught and confesses." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The hadith from Abu Huraira describes the Prophet's instruction to cut the hand of a thief who confessed, and afterwards, the thief repented and was told to turn to Allah. This suggests the severity of the punishment but also emphasizes repentance." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is a specific condition under which the punishment for theft can be waived: if the theft is resolved through forgiveness by the victim before the case reaches the authorities.", + "attributes": [ + { + "name": "tldr", + "value": "Forgiveness by the victim before reaching the authorities can prevent punishment for theft." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The hadith reported talks about encouraging parties to settle disputes among themselves before a case reaches the Prophet, indicating how forgiveness can play a significant role in Islamic law." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic law, there are no prescribed capital punishments for certain types of theft, such as stealing fruit or coconuts, as a form of mercy. Instead, financial compensation and corporal punishment may apply.", + "attributes": [ + { + "name": "tldr", + "value": "No capital punishment for stealing certain items like fruits; financial penalties are instead applied." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The texts state that for thefts involving minor goods like fruits or coconuts, the punishment is not amputation but possibly financial recompense and physical punishment to combine monetary and bodily consequences." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Islamic law specifies that cutting of the hand is not prescribed for betrayals, snatching, or stealthy thefts as detailed in various hadiths.", + "attributes": [ + { + "name": "tldr", + "value": "No hand-cutting for betrayals, snatchings, or clandestine thefts." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The hadith from Jabir mentions no prescribed amputation for certain theft-like acts such as betrayal or snatching, suggesting a distinction in Islamic law between types of theft and their punishments." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The passage discusses a legal issue from the Hadith about a woman from the Makhzum tribe who used to borrow items and deny having them. The Prophet Muhammad ﷺ ordered her hand to be cut. This Hadith is corroborated by multiple sources, including Ahmad, al-Nasa'i, Abu Dawood, and others, who have narrated similar accounts from different companions like Ibn Umar, Aisha, Jabir, and Ibn Masoud.", + "attributes": [ + { + "name": "tldr", + "value": "A woman denied borrowed items, and the Prophet ﷺ ordered her hand to be cut, noted in Hadiths by multiple narrators." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The incident of cutting the hand of a woman for borrowing and denying items is well-documented in several Hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There is a scholarly debate on whether someone who denies borrowed items should have their hand cut, as per Islamic jurisprudence. Some argue that the denial constitutes theft according to Sharia, while others maintain that only a thief, as explicitly mentioned in the Quran and Hadith, should face such a punishment.", + "attributes": [ + { + "name": "tldr", + "value": "Scholars debate if denying borrowed items warrants amputation in Islamic law." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The discussion highlights the interpretative differences regarding what constitutes theft in Islamic law." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "From an Islamic perspective, the emphasis on Sharia over language in determining theft shows the importance of legal precedent and the intent behind actions rather than just linguistic classification.", + "attributes": [ + { + "name": "tldr", + "value": "Sharia's interpretation takes precedence over linguistic definitions in determining theft." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The Hadith supports prioritizing Sharia's framework in defining punishable offenses." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The punishment for falsely accusing someone of adultery in Islamic law is eighty lashes, established through a single confession or testimony from two just witnesses. If the accuser later brings four witnesses or the accused admits to adultery, the punishment is not applied.", + "attributes": [ + { + "name": "tldr", + "value": "Eighty lashes for false accusation of adultery unless four witnesses or confession is provided." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The text establishes the punishment for false accusation of adultery as eighty lashes, based on the Quranic verse. However, this punishment can be avoided if the accuser subsequently provides four witnesses or if the accused confesses to adultery." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There is a consensus among scholars on the punishment for false accusation, but a disagreement on whether the punishment should be halved for slaves. The prevailing view is to apply half the punishment, as reflected in traditional practice.", + "attributes": [ + { + "name": "tldr", + "value": "Consensus on punishment with disagreement on halving it for slaves." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "While Islamic scholars agree on the punishment of eighty lashes for false accusations, they are divided on whether this punishment should be halved for slaves. Most scholars favor halving, supported by tradition." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "Relying on a single confession for the punishment to be enacted emphasizes the seriousness of one's admission in Islamic law. It reflects the gravity with which confessions are treated, requiring no repeated confessions in this case.", + "attributes": [ + { + "name": "tldr", + "value": "Single confession suffices for punishment, highlighting the seriousness of admissions." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Islamic law treats a single confession as sufficient for imposing punishment, emphasizing the weighty significance given to personal admissions, and requires no repetition for the punishment of false accusation." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that in the context of Islamic teachings, both the Quran and Hadiths (sayings of the Prophet Muhammad ﷺ) establish the punishment for slander, particularly false accusations of adultery. This is further supported by historical instances from the time of the Prophet and his companions, such as the punishment of those who falsely accused others of adultery.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic law prescribes punishment for false accusations of adultery, supported by both Quran and Hadith." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The punishment for slander and false accusations, specifically regarding adultery, is established in both Islamic scripture and tradition, with historical instances dating back to the Prophet's era." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic law, the punishment for drinking intoxicants is determined by the discretion of the Imam. This is based on historical instances where the Prophet Muhammad ﷺ and the early Caliphs implemented various punishments. The Prophet ﷺ, Abu Bakr, and Umar each used different methods and severities when punishing for this offense.", + "attributes": [ + { + "name": "tldr", + "value": "The Imam decides the punishment for drinking, guided by examples from the Prophet ﷺ and early caliphs." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The punishment for consuming intoxicants can vary based on the Islamic leader's discretion, taking historical precedents into account. This is grounded in the actions of the Prophet ﷺ, who administered punishment using date palm leaves and shoes, and the actions of Caliphs Abu Bakr and Umar who each instituted their own measures. Umar consulted people and decided on 80 lashes based on a suggestion, highlighting the variability and contextual adaptation of punishments for drinking in early Islamic governance." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The punishment for intoxication in early Islamic governance varied according to circumstances and was not strictly fixed as per the traditions. It was between forty and eighty lashes, depending on the situation. Specifically, in cases where people persisted in their misconduct, the punishment increased.", + "attributes": [ + { + "name": "tldr", + "value": "Punishment for intoxication was flexible and adjusted based on circumstances." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The hadiths suggest that there is no fixed punishment for intoxication established by the Prophet Muhammad, and the implementation varied under early Islamic rule according to the situation." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Ali expressed reluctance to carry out fixed penalties if it could result in someone's death, except in the case of alcohol consumption, as he believed the Prophet did not mandate it strictly.", + "attributes": [ + { + "name": "tldr", + "value": "Ali showed caution in enforcing penalties that might lead to death, except for alcohol consumption." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad did not strictly set the punishment for alcohol consumption, which gave early Islamic leaders like Ali some discretion in its enforcement." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Testimony from two witnesses or an individual’s confession was sufficient to establish the consumption of alcohol. The act of vomiting alcohol could be used as proof of consumption.", + "attributes": [ + { + "name": "tldr", + "value": "Alcohol consumption could be proven by confession or two witnesses, including evidence from vomiting." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "A person was deemed to have consumed alcohol if they confessed or if two witnesses testified, including one who could attest to the act of vomiting as evidence of prior drinking." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The initial directive to execute someone after their fourth offense of drinking alcohol was later abrogated by Prophet Muhammad himself, who instead commanded flogging.", + "attributes": [ + { + "name": "tldr", + "value": "Execution for fourth-time offenders of alcohol consumption was overturned by Prophet Muhammad in favor of flogging." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Prophet Muhammad initially ordered execution after the fourth offense of drinking alcohol but later nullified it, preferring corporal punishment instead." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Disciplinary flogging in cases of sin should not exceed ten lashes unless it falls under the specific punishments prescribed by Islamic law. The Prophet Muhammad limited extra-punitive flogging to cases that fell under established legal boundaries.", + "attributes": [ + { + "name": "tldr", + "value": "Flogging beyond ten lashes is reserved only for legal boundaries in Islam." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The Islamic rulings as conveyed by the Prophet Muhammad restrict corporal punishment beyond ten lashes except for laws explicitly set by Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": " عمر بن الخطاب أمر بعزل خالد بن الوليد عن إمارة الجيش واستبداله بأبا عبيدة بن الجراح. السبب وراء ذلك كان استياء عمر من تصرف خالد في توزيع أموال الله (بيت المال) دون إذن. يتعلق الأمر بمسؤولية القيادة في الإسلام والالتزام بالأمانة في التعامل مع الأموال العامة، وهي موضوع ذو أهمية كبيرة في السيرة الإسلامية.", + "attributes": [ + { + "name": "tldr", + "value": "عزل عمر بن الخطاب لخالد بن الوليد جاء بسبب استياءه من تصرفاته المالية." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "عمر بن الخطاب عزل خالد بن الوليد بسبب توزيع الأخير لأموال عامة دون إذن." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "أمر عمر بأن يربط خالد بعمامته يبدو كإشارة تأديبية ولكنه يعكس أيضاً اهتمام عمر بالمساءلة والمسؤولية. هذه الخطوة توضح تطبيق العدالة في الإسلام وتؤكد على محاسبة القادة بغض النظر عن مكانتهم أو إنجازاتهم السابقة.", + "attributes": [ + { + "name": "tldr", + "value": "عمر بن الخطاب مارس المساءلة بعزل خالد بن الوليد بسبب سوء تصرفاته المالية." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "ربط خالد بعمامته يعكس ممارسة المساءلة والعدالة في الإسلام من قبل عمر بن الخطاب." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "تصرفات عمر قد تبدو شديدة للبعض، لكن من منظور إسلامي فإن العدالة والمحاسبة تشمل الجميع بغض النظر عن مرتبتهم. هذا الموقف يظهر الحرص على النزاهة والعدل في القيادة الإسلامية.", + "attributes": [ + { + "name": "tldr", + "value": "العدالة والمحاسبة تشمل الجميع في القيادة الإسلامية، كما يظهر موقف عمر من خالد." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "رغم صرامة تصرفات عمر، إلا أنها تؤكد على العدالة والنزاهة المطلوبة من القادة في الإسلام." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The punishment for the crime of highway robbery, as outlined in the Qur'an, includes death, crucifixion, cutting off hands and feet from opposite sides, or exile. The decision of which punishment to apply is left to the authority of the Imam, who chooses what is deemed most suitable.", + "attributes": [ + { + "name": "tldr", + "value": "The Qur'an prescribes specific punishments for highway robbery, which are enforced by an Imam's discretion." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Punishments for highway robbery as per the Qur'an include death, crucifixion, or amputation, with discretion given to the Imam to decide based on what is best for the community." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The verse in the Qur'an specifically addresses those who wage war against God and His Messenger and cause corruption on earth, emphasizing that these punishments are not just for theft but for broader misdeeds against societal order.", + "attributes": [ + { + "name": "tldr", + "value": "The Qur'anic punishments are related to broader crimes of corruption, not just theft." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Qur'anic verse targets those who combat God and His Messenger, sowing corruption, indicating expansive criteria beyond theft alone." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "According to a narration from Ibn Abbas, the punishment varies based on the degree of the crime committed by highway robbers, such as whether murder or theft occurred during the crime.", + "attributes": [ + { + "name": "tldr", + "value": "Ibnu Abbas reported varied punishments for different actions within highway robbery." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Different punishments apply based on whether highway robbers commit murder, theft, or merely instill fear, according to Ibnu Abbas's narration." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The claim that a specific interpretation of a verse in objection to it, relying on an isnad with Ibn Yahya, is weak and does not hold argumentative weight. Even if the interpretation was contrary to its elicitation, it carries no decisive proof as its chain includes Ibn Yahya who is very weak. Further, while there is a claim that Ibn Abbas said the verse was revealed concerning polytheists, this interpretation is countered by the fact that it refers to the 'Aruanians who had accepted Islam.", + "attributes": [ + { + "name": "tldr", + "value": "Interpretation relying on weak chains holds no argumentative weight." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "An interpretation with a weak isnad lacks credibility." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The consideration should be on the generality of the wording of the Qur'an rather than the specific cause of revelation. This principle reinforces a broader understanding that extends applicability beyond the immediate context of the revelation.", + "attributes": [ + { + "name": "tldr", + "value": "Generality of the wording overrides specific revelation causes." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Consideration should be based on generality of Qur'anic wording." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The correct understanding of 'nifāʾ' from land means the banishment from the land where corruption was committed. Some have interpreted it as imprisonment, which conflicts with the Arabic meaning.", + "attributes": [ + { + "name": "tldr", + "value": "Nifāʾ means banishment based on Arabic meaning, not imprisonment." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Nifāʾ means banishment not imprisonment in the Arabic context." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses individuals who, according to Islamic law, may face the death penalty. These include combatants against Islam, apostates, sorcerers, soothsayers, those who insult God, the Prophet, Islam, or religious texts, those who mock the religion, hypocrites, adulterers, and criminals who disrupt peace.", + "attributes": [ + { + "name": "tldr", + "value": "Specific individuals may face the death penalty for severe transgressions in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Individuals threatening the faith or community in significant ways face severe penalties." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Fighting against Islamic teachings or apostasy, such as changing one’s religion from Islam, is cited as grounds for severe punishment, including death. The evidence includes sayings and practices attributed to the Prophet Muhammad (peace be upon him).", + "attributes": [ + { + "name": "tldr", + "value": "Apostasy is heavily condemned, warranting the death penalty." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Apostasy and active combat against Islam are significant offenses that lead to severe consequences." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Sorcery is considered a form of disbelief (kufr). Practicing it renders an individual an apostate, deserving the same punishment as apostates. Narratives from hadith literature support this stance.", + "attributes": [ + { + "name": "tldr", + "value": "Sorcery is equated with disbelief, punishable by death in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Practicing sorcery is equated to disbelief, warranting severe punishment similar to apostasy." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The claim that magic, if it reaches the level of disbelief (kufr), necessitates the death penalty, is not implemented if the magic does not reach that level. In this context, Shafi'i's opinion is highlighted, stating that a sorcerer is killed for disbelief, requiring the magical act to constitute disbelief.", + "attributes": [ + { + "name": "tldr", + "value": "Magic warranting disbelief equates to a death penalty, per Shafi'i's perspective." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Shafi'i perspective emphasizes that a sorcerer should only be executed if their acts of magic equate to disbelief." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Belief in soothsayers is deemed disbelief in Islam, as shown by a hadith reported by Abu Huraira, where the Prophet Muhammad warns against visiting soothsayers, equating such an act with disbelief in his revelations.", + "attributes": [ + { + "name": "tldr", + "value": "Visiting soothsayers is equated with disbelief, making both the act and belief in soothsayers acts of kufr." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Contacting soothsayers or supporting their practices is seen as disbelief in Islamic teachings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Insulting God, His Messenger, Islam, the Quran, or the Sunnah is considered a direct act of disbelief, causing apostasy. Such actions are cited to warrant severe punishment, even death, as demonstrated in hadiths involving Prophet Muhammad's reaction to disrespect towards him.", + "attributes": [ + { + "name": "tldr", + "value": "Insulting key elements of Islam leads to apostasy, resulting in severe punishment." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Direct disrespect towards Islamic tenets leads to apostasy and its corresponding punishments." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic jurisprudence, insulting the Prophet Muhammad ﷺ or any core aspects of Islam, including God, the Quran, or the religion itself, constitutes an act of apostasy and results in a definitive decree of disbelief without needing further evidence.", + "attributes": [ + { + "name": "tldr", + "value": "Insulting core aspects of Islam leads to apostasy and disbelief without further evidence needed." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The act of insulting or denigrating fundamental elements of Islam signifies apostasy." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "There is a debate among Islamic scholars regarding whether the repentance of a person committing apostasy or hypocrisy (e.g., a heretical belief that undermines Islamic tenets) is accepted. However, the prevailing view supports accepting the repentance if sincere.", + "attributes": [ + { + "name": "tldr", + "value": "The majority of scholars believe sincere repentance from apostasy is accepted." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "While opinions differ, many scholars agree on the acceptance of repentance for apostasy." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad ﷺ and other leaders like Abu Bakr approached apostates with opportunities to repent through offering them a chance to return to Islam before any execution, reflecting a preference for conversion over punishment.", + "attributes": [ + { + "name": "tldr", + "value": "Apostates were given opportunities to repent before execution, showing a preference for conversion over punishment." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Historically, Islamic leaders offered apostates a chance to repent, displaying a preference for their return to faith." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The discussion reflects the Islamic principle of offering choices such as conversion or treaty before combat, emphasizing conversion to Islam as the primary goal.", + "attributes": [ + { + "name": "tldr", + "value": "Conversion to Islam was prioritized before using force, aligning with Islamic principles of invitation before conflict." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The text illustrates the priority of inviting to Islam before engaging in conflict, following prophetic tradition." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the Islamic legal perspective on apostasy and specific actions considered as apostasy such as magic, priesthood, and insulting Allah or His messenger. It emphasizes that apostasy after faith is equated with a serious violation, and reversion to Islam is mandated; otherwise, execution is mentioned as a consequence. This process is called repentance (استتابة) and is likened to inviting a warrior to Islam.", + "attributes": [ + { + "name": "tldr", + "value": "Apostasy requires repentance and return to Islam, or execution follows." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Apostasy in Islam is a serious matter requiring repentance or entails execution as a consequence." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The text implies a strict adherence to religious guidelines for handling apostasy, with execution as a last resort if the individual refuses to return to Islam. This reflects the importance Islam places on faith and adherence to its tenets.", + "attributes": [ + { + "name": "tldr", + "value": "Strict adherence to guidelines for apostasy; execution if repentance is refused." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Islam has stringent rules concerning apostasy, stressing on repentance and reversion, with serious consequences if rejected." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic law, Qisas is a form of retributive justice applied for cases of murder and bodily injury. The text states that if the heirs choose, the offender must face Qisas, but they can also request blood money (diyah). Additionally, it describes specific conditions regarding who can be executed for whom and when Qisas applies.", + "attributes": [ + { + "name": "tldr", + "value": "Qisas is a system of retributive justice involving execution or blood money, depending on the heirs' choice." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic law allows for Qisas, where an intentional murderer can face the death penalty or pay blood money if the heirs agree. The decision is for the heirs, and other legal stipulations involve who can be held liable for whom." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Quranic basis for Qisas is cited, specifically from Surah Al-Baqarah, verses 178 and 179, emphasizing its importance and its intended purpose to preserve life by discouraging murder.", + "attributes": [ + { + "name": "tldr", + "value": "Qisas has a foundation in the Quran, underscoring its significance and its life-preserving purpose." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Qisas is based on Quranic injunctions, specifically stating that retributive justice is mandated to preserve life." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The text cites various hadiths to reinforce the obligation of Qisas. These narrations emphasize the available choices for the victim's family, offering flexibility within the justice process. This reflects the balance between justice and mercy within Islamic law.", + "attributes": [ + { + "name": "tldr", + "value": "Hadiths support the application of Qisas, highlighting the balance between strict justice and flexibility for mercy." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "In addition to Quranic verses, hadiths provide context, showing options for mercy or compensation instead of execution, suggesting a balance in Islamic justice." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic law, retribution (qisas) is obligatory when the situation necessitates it and no impediments exist. Qisas involves the principle of an eye for an eye.", + "attributes": [ + { + "name": "tldr", + "value": "Qisas is mandatory in Islam under appropriate circumstances." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Retribution is mandatory when justified and uncontested in Islamic jurisprudence." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The concept of intention is crucial in determining the applicability of qisas, emphasizing that intentional murder warrants retribution.", + "attributes": [ + { + "name": "tldr", + "value": "Intention is crucial for qisas to apply." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Intention differentiates between accidental and deliberate harm, affecting the application of qisas." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Qisas can only be carried out if the victim's family chooses it; they may opt for compensation (diya) instead.", + "attributes": [ + { + "name": "tldr", + "value": "Victim's family can choose between qisas and diya." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The choice of retribution or compensation lies with the victim's family." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "Both men and women are subject to equal retribution under Islamic law, as indicated by hadiths.", + "attributes": [ + { + "name": "tldr", + "value": "Gender equality is observed in qisas." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Islamic law provides equal grounds for qisas for both genders." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In the text, it is highlighted that Umar ibn Abdul Aziz and his contemporary, Al-Zuhri, confirmed the authenticity of a particular book based on incidents found in the Sahihs and other collections of Hadith. One such incident involves a Jewish man who crushed a girl's head between two stones. The Prophet Muhammad (peace be upon him) ordered the Jewish man to suffer the same fate after he was identified by the victim and confessed.", + "attributes": [ + { + "name": "tldr", + "value": "Umar ibn Abdul Aziz and Al-Zuhri confirmed a book's authenticity based on an incident in which a Jewish man was executed for murder per the Prophet's judgment." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The confirmation by Umar ibn Abdul Aziz and Al-Zuhri adds weight to the book's authenticity. The story exemplifies Islamic justice where retribution was served as per the victim's identification and the perpetrator's confession." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There is a discussion regarding whether the heirs of a murdered woman can claim half the blood money from the man's heirs. Although Ibn al-Mundhir cites a consensus on executing a man for murdering a woman, some exceptions are noted in the teachings of Ali, Hasan, and Atta.", + "attributes": [ + { + "name": "tldr", + "value": "Killing a man for murdering a woman is generally accepted, but inheritance claims from the woman's heirs are debated." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The consensus on executing a man for a woman's murder is strong, but inheritance claims create a legal debate, reflecting the complexities in juristic interpretations." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text describes a disagreement on whether a free man can be executed for murdering a slave, with various Islamic scholars and schools providing differing opinions. The consensus is that if the slave belongs to someone other than the murderer, a free man can be executed for killing them. However, if the slave belongs to the murderer, there is no execution. This view is attributed to various scholars like the Hanafis and others.", + "attributes": [ + { + "name": "tldr", + "value": "Consensus varies on executing a free man for killing a slave, depending on slave ownership." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Differences exist among scholars on retribution involving slaves, highlighting diverse interpretations within Islamic jurisprudence regarding human dignity and ownership." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "From the hadiths discussed, it is clear that in Islamic jurisprudence, certain legal principles are established regarding qisas (retribution). Specifically, a free person is not executed for a slave, nor is a parent executed for a child.", + "attributes": [ + { + "name": "tldr", + "value": "In Islam, a free person is not avenged for a slave, nor is a parent for a child." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The principle in Islamic law is that a free person cannot be executed in place of a slave, and a parent cannot be executed for their child." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The hadiths indicate that a Muslim is not to be executed for killing a non-Muslim. This reflects a principle in Islamic jurisprudence distinguishing between Muslims and non-Muslims in legal accountability.", + "attributes": [ + { + "name": "tldr", + "value": "Muslims are not executed for killing non-Muslims according to Islamic law." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic tradition holds that a Muslim is not executed for the killing of a non-Muslim, based on several hadiths and scholarly consensus." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Islamic scholars agree that a parent is not executed for the killing of their child, supported by various hadiths and scholarly consensus, with minor dissenting opinions noted but not widely accepted.", + "attributes": [ + { + "name": "tldr", + "value": "Parents are not executed for killing their children in Islamic law." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "In Islamic jurisprudence, there is a consensus that a parent cannot be executed for killing their child. This is supported by hadiths, while there is minor and non-mainstream opposition." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Quranic verse referenced establishes the principle of equality in retribution: 'a life for a life, an eye for an eye'. This principle, although mentioned in the context of the Children of Israel, was affirmed by the Prophet Muhammad ﷺ, as evidenced by the Hadith of Anas. The Hadith relates an incident where the Prophet ﷺ ordered retribution when someone had broken another's tooth.", + "attributes": [ + { + "name": "tldr", + "value": "Retribution is based on equality and justice: life for life, eye for eye." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Quranic principle of retribution was practiced by the Prophet Muhammad ﷺ." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The application of retribution is conditioned by practicality. If exact retribution is not possible without exceeding the injury or causing additional harm, it is not pursued. The reason is that Islamic law emphasizes justice without additional harm, as underscored by the prohibitions against unjust harm to Muslims.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic retribution requires practicality and an avoidance of excessive harm." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Exact retribution is pursued only when it can be applied without exceeding the original injury." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The process of retribution can be nullified if one heir chooses forgiveness, as the right to retribution belongs to the heirs. This is supported by Hadith, where the Prophet ﷺ explained that forgiveness by any heir leads to the suspension of retribution.", + "attributes": [ + { + "name": "tldr", + "value": "Retribution can be nullified by any heir's choice of forgiveness." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Forgiveness by a single heir can nullify the retribution process, as retribution is a collective heir's right." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The Hadith mentions that heirs are encouraged to be reasonable and allow retribution only if all agree, indicating a preference for forgiveness. This emphasizes mercy within Islamic justice.", + "attributes": [ + { + "name": "tldr", + "value": "Islam encourages mercy and collective decision-making in retribution cases." + }, + { + "name": "confidence", + "value": "0.75" + }, + { + "name": "knowledge", + "value": "Islamic law highlights the importance of collective decision-making and mercy among heirs." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that in Islamic law, if a person who is wronged is a minor, the execution of retribution must wait until they reach maturity because the right of retribution belongs to all heirs, and minors cannot make decisions before maturity.", + "attributes": [ + { + "name": "tldr", + "value": "Retribution for a minor waits until maturity due to the rights of all heirs." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "In Islamic law, the execution of retribution in cases involving minors must wait until they reach maturity." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I found out that injurious actions initiated by the victim, such as biting, have no compensation based on a Hadith where the Prophet Muhammad dismissed a claim for compensation when a man's teeth were broken in a struggle he initiated.", + "attributes": [ + { + "name": "tldr", + "value": "Victim-initiated injuries have no compensation as per a Hadith." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Victim-initiated injuries are not compensated according to Hadith." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There's a ruling that if one person holds another down while another kills them, the killer is executed, and the holder is imprisoned, derived from a Hadith of Ibn Umar and supported by other scholars.", + "attributes": [ + { + "name": "tldr", + "value": "In joint killings, the killer is executed, and the accomplice is imprisoned." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "In cases where one person holds a victim and another kills them, the killer is executed, and the holder is imprisoned." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In the case of accidental killing, both blood money (diyyah) and expiation (kaffarah) are mandated, according to consensus and the Qur’an.", + "attributes": [ + { + "name": "tldr", + "value": "Accidental killing requires both blood money and expiation by consensus." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "In accidental killing, Islamic law mandates diyyah and kaffarah." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the Islamic rulings related to financial compensation (diya) and penalties concerning accidental homicide and similar acts. It is stated that the compensation for unintentional killing falls on the 'aql (tribal kin), highlighting a shared communal responsibility. The Prophet Muhammad (ﷺ) ruled on a case involving a stillborn child from the tribe of Bani Lahyan, emphasizing the legal allocations of diya.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic law assigns financial compensation for accidental acts to the kin of the offender, emphasizing communal responsibility." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "In Islamic jurisprudence, compensation for certain accidental offenses (like unintentional killing) is a communal responsibility, often shared among the perpetrator's kin or tribe." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text mentions Prophet Muhammad’s (ﷺ) rulings on the inheritance and compensation regarding cases of women's deaths. Specifically, it notes that the diya (compensation) and inheritance protocols were clarified in specific historical cases.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet Muhammad (ﷺ) provided guidance on inheritance and diya allocation in cases involving women, emphasizing fairness in distribution." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad (ﷺ) provided rulings on diya and inheritance matters, exemplifying Islamic legal principles concerning fairness and familial rights." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The reference to scholarly consensus on 'aqlu (financial responsibility shared among relatives) shows an established agreement on the core principles, while differences remain on specifics like individual obligations.", + "attributes": [ + { + "name": "tldr", + "value": "Consensus exists on shared financial responsibility among kin, with differences in detailed applications." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Islamic scholars agree on the principle of communal financial responsibility involving kin, though there are variations in how it's applied." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The concept of \"Diyyah\" (blood money) in Islamic law is specified. For a Muslim man, the Diyyah can be one hundred camels, two hundred cows, two thousand sheep, one thousand dinars, twelve thousand dirhams, or two hundred garments. For deliberate or semi-deliberate acts, the Diyyah is increased with specific requirements like the inclusion of forty pregnant camels.", + "attributes": [ + { + "name": "tldr", + "value": "Diyyah for a Muslim man includes options like one hundred camels or equivalent in cows, sheep, dinars, dirhams, or garments." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Diyyah is an important concept in Islamic law, detailing compensation for wrongful death or injury." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Diyyah for a dhimmi (non-Muslim under Muslim protection) is half that of a Muslim, and the Diyyah for a woman is half that of a man. This is reflected similarly in cases involving limbs or specific body parts.", + "attributes": [ + { + "name": "tldr", + "value": "Diyyah for a non-Muslim and women is less than that for a Muslim man." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic law prescribes specific Diyyah amounts based on religious and gender distinctions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "These Diyyah instructions have been attributed to various Hadiths, reflecting a historical context and religious authority on the matter. They are taken from narrations involving figures like Ataa bin Abi Rabah and the Prophet Muhammad ﷺ, indicating a strong traditional basis.", + "attributes": [ + { + "name": "tldr", + "value": "Diyyah has a basis in Hadith, reflecting historical religious practices." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The prescribed amounts for Diyyah are deeply rooted in Islamic tradition and Hadith." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad ﷺ set the diyah (blood money) at twelve thousand dirhams for a man from Banu Adi who was killed. The amount of diyah has been recorded variably in different narrations, highlighting twelve thousand dirhams set by the Prophet and adjustments made by Caliph Umar.", + "attributes": [ + { + "name": "tldr", + "value": "Diyah for intentional killing was set at twelve thousand dirhams by the Prophet Muhammad ﷺ, with variations recorded." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "From the texts, it is clear that the diyah amount was formally set by the Prophet at twelve thousand dirhams, with the practice being continued during Caliph Umar's time with some modifications due to inflation." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Caliph Umar made adjustments to the diyah based on the type of currency and livestock value due to rising prices. He set diyah at one thousand dinars or twelve thousand dirhams, or an equivalent in camels, cows, sheep, or fine clothes, reflecting the economic changes at the time.", + "attributes": [ + { + "name": "tldr", + "value": "Caliph Umar adjusted diyah values based on inflation and type of wealth." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Caliph Umar's adjustments to the diyah recognize the economic circumstances of the time, with specifications in gold, silver, and livestock values." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The differentiation between accidental killing and intentional killing in Islam emphasizes justice and fairness in legal proceedings, ensuring appropriate compensation and punishment for each scenario.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic law distinguishes between types of killing for justice and fairness." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The clear distinction between types of killings (intentional, accidental, and semi-intentional) in Islamic law highlights the emphasis on justice and is reflected in the varying diyah amounts and other legal outcomes." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "In Islamic jurisprudence, there is a discussion about the classification of homicide into intentional and unintentional, with significant legal implications, such as the form of reparation. Different schools of thought have various interpretations, but there's a general consensus with slight variations. This suggests the complexity of how Islamic law is applied regarding situations like these.", + "attributes": [ + { + "name": "tldr", + "value": "Homicide classification and its implications differ among Islamic schools." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic schools differentiate between intentional and unintentional homicide, affecting legal outcomes." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The concept of 'diyya' or blood money varies based on the victim's religious affiliation. There are several interpretations regarding its equivalence to the payment for a Muslim, with some opinions stating it as half, others as one-third, etc. This illustrates the nuanced positions within the Islamic legal tradition.", + "attributes": [ + { + "name": "tldr", + "value": "Blood money values differ based on religion according to various Islamic opinions." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Diyya for non-Muslims is debated as a fraction of a Muslim's diya." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The differentiation in diya amounts between genders and religions reflects a historical context of Islamic jurisprudence. While some view this as balanced given the traditonal social structures, others could argue for a more equal approach in modern contexts.", + "attributes": [ + { + "name": "tldr", + "value": "Differentiation in diya reflects historical context, but modern perspectives might seek equality." + }, + { + "name": "confidence", + "value": "0.7" + }, + { + "name": "knowledge", + "value": "Diya differentiation reflects historical norms; modern views might challenge this." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses a hadith stating that the compensation for injuries or the 'diyya' for a woman is half that of a man. This is based on narrations from several Islamic scholars and hadith collectors like Al-Daraqutni, Ibn Khuzaymah, and Al-Bayhaqi. Particularly, the hadith from Mu'adh ibn Jabal suggests this differentiation, though some like Al-Bayhaqi question the strength of this chain of transmission.", + "attributes": [ + { + "name": "tldr", + "value": "The compensation for a woman's injury is half that of a man's, according to certain hadiths." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The concept of 'diyya' being half for women than men integrates with a broader Islamic legal discourse. Understanding this requires examining the hadith strength and historical interpretations from scholars." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Said ibn al-Musayyib was asked about the compensation for injuries to a woman, and he explained that the compensation decreases despite the increase in injury severity, aligning with the customary practice. This reflects a traditional Islamic legal perspective where compensation is precisely calculated, based on specific norms and prophetic teachings.", + "attributes": [ + { + "name": "tldr", + "value": "Compensation for women's injuries reduces despite increased severity, reflecting legal traditions." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "This highlights how Islamic law roots compensation in established norms and prophetic traditions, showing complexities in the application of justice and equity." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Various specific injuries have set compensations, as detailed by the hadith of Amr ibn Hazm. For example, a nose injury carries full compensation, and certain others like an individual finger have specific amounts assigned, illustrating the intricate system of legal recompense in Islamic law.", + "attributes": [ + { + "name": "tldr", + "value": "Specific injuries have detailed compensation amounts in Islamic law." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic law provides detailed guidelines for compensating different injuries, reflecting a system of justice that combines tradition with detailed jurisprudence." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses various penalties and compensations in Islamic law for injuries like fractures and wounds. Specific compensations include ten camels for each finger, five camels for each tooth, and specific amounts for different types of injuries. These rules are derived from Hadiths and practices of Islamic jurisprudence.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic law prescribes specific compensations for injuries, using Hadiths as references." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Compensation for bodily injuries in Islamic law is prescribed, such as ten camels for finger injuries." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The injuries are classified into categories such as 'mamo'ah' (injury reaching the brain membrane) and 'jawf' (injury reaching internal cavities), each requiring specific compensations. Scholarly interpretations from figures like Ali, Umar, and schools like Hanafis and Shafi'is provide frameworks for these rulings.", + "attributes": [ + { + "name": "tldr", + "value": "Different injury types have specific compensations, guided by scholars and Islamic schools." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Different injuries have specific defined compensations in Islamic law, informed by scholarly interpretation." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Some injuries require compensation in camels, like 'hashimah' (bone-fracturing injury) and 'modhahh' (injury reaching the bone). There is discussion regarding whether these compensations apply only to injuries in the head or other body parts as well.", + "attributes": [ + { + "name": "tldr", + "value": "Debate exists on whether compensations apply to head injuries specifically or broadly." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Compensation rules for certain injuries in Islamic law may apply specifically to head injuries, though there is discussion on broader application." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In cases of injury less than a full wound, such as when it affects half or a third of the flesh but not the bone, the compensation is proportional to the severity of the wound. For example, half a wound requires half the compensation, and a similar rule applies to the fingers. A wound that takes half a finger results in compensation equivalent to half the value of the finger's compensation. This principle is extended to other injuries requiring full compensation, like the nose. If half the nose is injured, the compensation is half of the full compensation.", + "attributes": [ + { + "name": "tldr", + "value": "Compensation for injuries is proportional to the injury extent." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Compensation is calculated based on the extent of the injury." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "When a fetus dies due to an external cause, a compensation called 'ghurra' is required. This is based on a Hadith from Abu Huraira in the Sahihayn, stating that the Prophet Muhammad ﷺ ordained compensation for a deceased fetus with the value of a slave or a servant. If a fetus is born alive but later dies from the injury, full compensation or retribution is warranted for a free fetus. There is extensive debate on the interpretation of 'ghurra'.", + "attributes": [ + { + "name": "tldr", + "value": "Compensation for a deceased fetus is called 'ghurra'." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "'Ghurra' is a specific compensation for the death of a fetus." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "For slaves, compensation is based on the value of the slave, and this raises questions when the value exceeds the blood money for a free person. The preferred opinion is to adhere to the additional compensation. Injuries to a slave result in compensation proportional to the injury, similar to the rules for free persons.", + "attributes": [ + { + "name": "tldr", + "value": "Slave injury compensation is based on their value." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Compensation for slave injuries is based on proportional value." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "When an animal is killed, its full value must be compensated. If an animal is injured, the compensation is equal to the decrease in its value due to the injury. Although there may not be specific evidence for this, it is derived from general principles as animals are considered property.", + "attributes": [ + { + "name": "tldr", + "value": "Animal injury or death requires compensation equal to its value." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Injury to animals mandates compensation based on loss of value." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The concept of 'Qasama' involves taking fifty oaths when the killer is from a known group. The oaths are chosen by the victim's guardian. If they refuse, blood money is due, but if they swear, the claim is dismissed. If the situation is unclear, it is resolved through the state treasury.", + "attributes": [ + { + "name": "tldr", + "value": "Qasama requires fifty oaths if the accused are from a specific group." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The concept of 'Qasama' in Islamic jurisprudence involves a procedure where the accused group can affirm their innocence with fifty oaths, with the possibility of paying blood money or resolving through public funds if the case remains ambiguous." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of taking fifty oaths is supported by a hadith where the Prophet Muhammad ﷺ mentioned this practice in a case involving Jews, validating its application in Islamic law.", + "attributes": [ + { + "name": "tldr", + "value": "Hadith supports the practice of taking fifty oaths in Qasama." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The legitimacy of requiring fifty oaths in Qasama cases is reinforced by a hadith from the Prophet ﷺ referenced in the sayings of Sahl bin Abi Hauthama." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The practice of offering choices between oaths or blood payment was maintained from pre-Islamic times, and the Prophet ﷺ allowed it to continue, illustrating the adaptation of former customs into Islamic law.", + "attributes": [ + { + "name": "tldr", + "value": "Pre-Islamic practice of oaths or blood payment was continued by Islamic law." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "In pre-Islamic times, the accused were offered a choice between swearing fifty oaths or paying blood money. This practice was allowed to continue under Islamic law, highlighting its integration and adaptation by the Prophet ﷺ." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic tradition, the process of resolving murder accusations involves taking oaths (yamin) to determine if the accused is guilty or not. If uncertainty remains, the payment of blood money (diyah) may come from the community or state to prevent the loss of the deceased's right to justice. This reflects the importance of fairness and justice in Sharia law.", + "attributes": [ + { + "name": "tldr", + "value": "In uncertain murder cases, oaths are taken or blood money is paid by the community for justice." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The text discusses a case involving the Islamic practice of resolving murder accusations through oaths and potential community compensation without witnesses. The story describes a situation where oaths could not be taken due to lack of witnesses, leading to the Prophet Muhammad (ﷺ) deciding on compensation from the community to ensure justice for the murdered individual." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "During a conflict or uncertainty in identifying a murderer, the Prophet Muhammad (ﷺ) chose to pay compensation to avoid injustice. This act shows his commitment to justice and the importance Sharia places on ensuring the deceased's rights are maintained through fair means.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad (ﷺ) used community funds for justice in uncertain murder cases." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad (ﷺ) opted to compensate for the murder using communal funds when oaths could not conclusively determine guilt. This highlights the value placed on justice and communal responsibility in Islamic teachings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The practice illustrated in the narrative is a profound example of how Islamic law seeks to uphold justice and community responsibility. It instills a system where, even in the absence of conclusive evidence, the rights of the deceased are protected, and community welfare is prioritized.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic law prioritizes justice and community responsibility, even in unclear cases." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "This case shows how Islamic law is carefully structured to balance justice with communal harmony, ensuring that the absence of clear evidence does not undermine the right to justice." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the evaluation of certain hadiths, particularly regarding their authenticity and how they relate to Islamic jurisprudence. It mentions that some reports were considered unreliable due to weak chains of transmission.", + "attributes": [ + { + "name": "tldr", + "value": "The reliability of a hadith depends on its chain of transmission." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The importance of a strong chain of transmission in establishing the authenticity of hadiths is critical in Islamic scholarship." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "There is a differentiation between the established practices in Islamic law and those narrated by less reliable sources. The text leans towards adopting practices firmly rooted in sound hadiths and dismissing weak ones.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic law values strong hadiths over weak ones." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "I perceive that Islamic jurisprudence is based on prioritizing strong and authentic hadiths over weaker narrations, reflecting the value placed on reliability." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The story involving the Prophet ﷺ and the Jews, where an oath was demanded, signifies the nuanced application of justice and law during the Prophet's time. It also shows how seriously oaths and testimonies were treated.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet ﷺ dealt with oaths and legal matters with seriousness." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Reflecting on this, I see the importance of context and careful consideration in the application of legal principles during the Prophet’s era." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The obligation of making a will for someone who has something to bequeath is emphasized. It is supported by a hadith of Ibn Umar where the Prophet Muhammad ﷺ mentioned that a Muslim who wishes to make a will should not allow two nights to pass without having it written. This opinion aligns with some scholars like Ata, al-Zuhri, and others, but the majority view it as recommended rather than obligatory.", + "attributes": [ + { + "name": "tldr", + "value": "Making a will is emphasized and considered obligatory for those with possessions to bequeath according to some scholars." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The concept of making a will is important in Islam if one possesses anything to bequeath, supported by hadiths, though opinions vary on whether it is obligatory or recommended." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "A will should not be made to harm anyone. This is based on a saying of the Prophet ﷺ reported by Abu Huraira, warning against causing harm through wills. It aligns with the Quranic verse that advises a non-harmful will, emphasizing that doing otherwise can lead to severe consequences. This is a consensus among scholars.", + "attributes": [ + { + "name": "tldr", + "value": "A will must not be harmful, as harm through a will is a serious sin, backed by hadith and Quranic verse." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "It is essential that a will does not harm heirs or others, as causing harm through it is considered a major sin according to Islamic teachings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "A will is not permitted for an heir because the rights of heirs are already defined by Allah. This is supported by a narration from Umar, highlighting the principle that the inheritance shares are divinely appointed.", + "attributes": [ + { + "name": "tldr", + "value": "Wills are not permitted for heirs, as their shares are already defined by Allah." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "In Islam, heirs have predetermined rights, and a will cannot alter these rights, as confirmed by a narration from Umar." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The hadith 'No bequest for an heir' is widely reported and accepted across various scholars and texts. It's supported by a consensus among early scholars and it acts as a modifier to the Quranic provision in Surah An-Nisa (4:12).", + "attributes": [ + { + "name": "tldr", + "value": "The hadith 'No bequest for an heir' is widely accepted in Islamic jurisprudence." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "This hadith is reported by several scholars and has strong backing in Islamic jurisprudence as indicating that bequests cannot be made to heirs unless other heirs allow it, aligning with the teachings of Prophet Muhammad ﷺ." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The allowance to bequeath up to one-third of one's wealth as charity is intended to increase the deceased's good deeds, but it cannot be used for sinful purposes.", + "attributes": [ + { + "name": "tldr", + "value": "Bequests are intended for gaining more good deeds, not for sinning." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "According to the teachings of Islam, bequests are meant to serve as a means of increasing one's good deeds posthumously, and using them for sinful purposes is prohibited." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic law, bequests are generally limited to one-third of a person's estate to avoid harm to heirs, as the Prophet Muhammad advised against exceeding this limit. This is supported by the hadiths where the Prophet mentioned, 'The third and the third is too much.' Thus, the practice aims to balance between fulfilling the deceased's wishes and protecting the financial well-being of the heirs.", + "attributes": [ + { + "name": "tldr", + "value": "Bequests are limited to a third to protect heirs, as advised in hadiths." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Islamic law limits bequests to one-third of the estate to ensure heirs are not left in financial hardship, supported by hadiths from the Prophet Muhammad." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There's a discussion on whether the one-third rule can be exceeded if there are no heirs. While the majority opinion is to adhere to the one-third limit, some scholars allow exceeding it if there are no heirs, based on interpreting the unrestricted nature of bequests in the Quran and specific hadiths.", + "attributes": [ + { + "name": "tldr", + "value": "Some scholars allow exceeding the one-third rule if there are no heirs." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The majority limits bequests to one-third, but some scholars permit exceeding this if there are no heirs, supported by specific textual interpretations." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Debts of the deceased must be settled before distributing the inheritance. This is evident from the hadith where the Prophet stated that a person's spirit is held back by debts until they are repaid, highlighting the importance of settling debts.", + "attributes": [ + { + "name": "tldr", + "value": "Debts must be settled before inheritance distribution." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Islamic teachings emphasize the priority of settling debts before distributing the inheritance, as highlighted by the Prophet's statements about spirits being held back by unpaid debts." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In the Islamic tradition, if someone dies leaving debts and no estate to settle those debts, it is the responsibility of the ruler or the state treasury (Bayt al-Mal) to cover those obligations. This is supported by a Hadith narrated by Abu Huraira and found in both Sahih Bukhari and Sahih Muslim, where the Prophet Muhammad ﷺ stated that if someone leaves wealth, it goes to their heirs, but if they leave debts, the responsibility falls on him (as the leader). Similar narrations are found in the works of Ahmad, Abu Dawood, An-Nasa’i, Ibn Hibban, Al-Daraqutni, Al-Bayhaqi, and At-Tabarani, providing a wide range of authentic support across Islamic scholarship.", + "attributes": [ + { + "name": "tldr", + "value": "The state is responsible for a deceased's debts when there are no assets to cover them, according to multiple Hadiths." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The state treasury's responsibility to pay the debts of a deceased without a sufficient estate is a well-supported rule in Islamic teachings, based on several Hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic inheritance law, the Qur'an specifies the shares for primary heirs, and any remaining estate is given to 'asaba (agnates). The nieces from a brother are considered 'asaba with daughters, and sons of a son with daughters receive one-sixth to complete two-thirds of the estate. The paternal aunt shares the same rule with the sister of both parents. The grandmother or grandmothers receive one-sixth if the mother is absent, and this applies to the grandfather with those who do not exclude him. Siblings do not inherit if there is a son or son's son or father. Inheritance with a grandfather is debated, and they inherit with daughters except maternal siblings, while a paternal brother is excluded with a brother of both parents. Relatives through uterine ties are prioritized over the state heirs. If obligations compete, the estate is proportionally reduced. Illegitimate children only inherit from their mother's side unless recognized. A child only inherits if they cry after birth. The freed slaves’ estate goes to the remaining heirs after specified shares. A murderer cannot inherit from their victim.", + "attributes": [ + { + "name": "tldr", + "value": "In Islamic law, inheritance is detailed in the Qur'an with specific shares and rules for various scenarios, prohibiting murderers from inheriting from their victims." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Islamic inheritance law specifies orders for distributing an estate, prioritizing Qur'anic shares, and considers illegitimacy and homicide in inheritance rights." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The text suggests that mere opinion, without a basis in religious texts or consensus, does not merit inclusion in religious discourse. This reflects a view that scholarly interpretation should be grounded in established sources rather than individual reasoning.", + "attributes": [ + { + "name": "tldr", + "value": "Opinions without basis in religious texts or consensus are not considered valid for inclusion." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Religious discourse should prioritize interpretations grounded in texts or consensus over personal opinions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that in Islamic inheritance, the remaining portion after the assigned shares to the legal heirs is given to the closest male relative, unless otherwise specified by the text.", + "attributes": [ + { + "name": "tldr", + "value": "Remaining inheritance goes to the closest male relative." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "In Islamic inheritance, male relatives receive the residual estate." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that the hadith from Ibn Masud recorded by Bukhari and others indicates that women can inherit as residuary heirs. For instance, sisters can inherit the remaining estate with daughters.", + "attributes": [ + { + "name": "tldr", + "value": "Sisters can inherit residue after daughters' shares." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Sisters can inherit as residuary heirs when paired with daughters." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I found that it is established by consensus that a paternal half-sister is entitled to one-sixth inheritance with a full sister to complete two-thirds.", + "attributes": [ + { + "name": "tldr", + "value": "Paternal half-sisters get one-sixth with full sisters." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Paternal half-sisters complete the two-thirds with full sisters." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I realized there is agreement that a grandmother or grandmothers receive one-sixth of inheritance in the absence of the mother. This ruling came through various hadiths verified by several scholars.", + "attributes": [ + { + "name": "tldr", + "value": "Grandmothers get one-sixth if the mother is absent." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Grandmothers are entitled to one-sixth of the inheritance without a mother present." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It's established in Islamic inheritance law that grandmothers are entitled to inherit a sixth share of the estate if there's no mother involved. This comes from the Islamic tradition where the Prophet Muhammad ﷺ assigned this portion to them.", + "attributes": [ + { + "name": "tldr", + "value": "Grandmothers inherit a sixth if no mother is present." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The assignment of the sixth to grandmothers is to ensure they are taken care of when direct parental lines like the mother are absent, reflecting the importance of family care in Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "I find it profound how the Islamic inheritance system is detailed enough to consider relationships such as grandmothers and their entitlement, maintaining a balance in family structures.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic inheritance law includes detailed provisions for grandmothers." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The care taken in stipulating specifics for various family members speaks to the comprehensive nature of Islamic law." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "A scenario is described where a grandfather is first told he receives a sixth from his grandson's inheritance, then another sixth, with the second being considered a 'provision' (طعمة).", + "attributes": [ + { + "name": "tldr", + "value": "Grandfather initially inherits a sixth, then another as 'provision.'" + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "This illustrates the dynamic nature of inheritance depending on circumstances, ensuring the grandfather receives support if there are no closer heirs." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "It's interesting how the Prophet's decisions on inheritance were deliberate and often revisited, ensuring fairness and adequacy for all family members involved.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet's inheritance decisions ensured fairness and adequacy." + }, + { + "name": "confidence", + "value": "0.7" + }, + { + "name": "knowledge", + "value": "The revisiting of decisions emphasizes thoroughness and the importance of reassessment to meet familial needs." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Siblings, both brothers, and sisters, do not inherit if there is a son, grandson, or father present. This rule is consistently upheld by scholars.", + "attributes": [ + { + "name": "tldr", + "value": "Siblings don't inherit if there's a son, grandson, or father." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The rule ensures primary heirs receive the inheritance, reflecting priority and responsibility within the family structure." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic inheritance law, there is a disagreement among the scholars about the inheritance rights of siblings when a deceased person has a grandfather inheriting. Some companions of the Prophet, like Abu Bakr and Umar, believed the grandfather should take precedence over siblings, while others, such as Ali, Ibn Mas'ud, and Zaid ibn Thabit, thought the grandfather should share the inheritance with the siblings.", + "attributes": [ + { + "name": "tldr", + "value": "Disagreement on grandfather's precedence in inheritance over siblings." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Companions of the Prophet held different views on whether a grandfather should inherit over siblings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "If a deceased person has daughters, siblings do not inherit, except for maternal siblings. This is based on a hadith narrated by Jabir, where the Prophet Muhammad distributed inheritance to the daughters of Saad ibn Rabi' and his widow, leaving the remaining for Saad's uncle.", + "attributes": [ + { + "name": "tldr", + "value": "Only maternal siblings inherit with daughters, based on a hadith." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The hadith from various sources states that only maternal siblings inherit alongside daughters." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Maternal siblings do not inherit if there is a daughter, as indicated by the Quranic verse discussing *kalala*—an inheritance scenario where the deceased has no direct descendants or parents, implying siblings.", + "attributes": [ + { + "name": "tldr", + "value": "Maternal siblings do not inherit if there's a daughter." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The Quranic verse refers to the scenario where siblings inherit in the absence of direct descendants." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Full siblings take precedence over half-siblings who share only one parent, continuing the practice set by the Prophet Muhammad. Consensus exists on this matter, although there are details on the different types of siblings involved.", + "attributes": [ + { + "name": "tldr", + "value": "Full siblings inherit over half-siblings." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "A consensus and hadith support full siblings inheriting over paternal siblings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic inheritance law, if a person dies without direct heirs, relatives through 'arham' (non-agnotic kin) can inherit, including uncles (maternal and paternal). This is based on various Hadiths and interpretations of Quranic verses like \"Men have a share in what parents and close relatives leave, and women have a share in what parents and close relatives leave\" (Quran 4:7).", + "attributes": [ + { + "name": "tldr", + "value": "Non-agnotic kin can inherit in Islam if there are no direct heirs." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic inheritance laws allow relatives through 'arham' to inherit if there are no immediate heirs." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Hadith \"The maternal uncle is an heir to one who has no heirs\" supports the view that certain relatives, specifically the maternal uncle, can be considered heirs in the absence of others. This interconnected understanding helps reconcile various narrations and the juristic opinions of scholars like Abu Hanifa.", + "attributes": [ + { + "name": "tldr", + "value": "Maternal uncles can inherit if there are no closer heirs, based on Hadith support." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The Hadith supporting the inheritance of maternal uncles aligns with broader inheritance principles in Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There has been historical discussion and a range of scholarly interpretations regarding the distribution of inheritance among relatives who are not direct heirs. This indicates the dynamic nature of Islamic jurisprudence and the efforts made to reconcile different narrations and opinions, ensuring fair and just inheritance laws.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic inheritance jurisprudence is dynamic and strives for fairness, evidenced by historical debates." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Scholars have historically debated inheritance distribution, reflecting the dynamic nature of Islamic law to ensure fairness." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the precedence of inheritance for distant relatives (ذوي الأرحام) over allocating inheritance to the Muslim treasury, as derived from the verse in the Quran: ‘And those of (blood) relationship are more entitled (to inheritance) in the Book of Allah’ [Al-Ahzab: 6]. This indicates that inheritance laws prioritize blood relatives.", + "attributes": [ + { + "name": "tldr", + "value": "Inheritance laws prioritize relatives by blood over other allocations." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Quran emphasizes the precedence of blood relatives in inheritance matters over non-blood agreements." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The concept of 'awl (عول) in Islamic inheritance law accommodates cases where obligatory shares exceed the estate, requiring redistribution. This practice aligns with the commands of Allah and has been detailed independently by scholars to refute those who deny it.", + "attributes": [ + { + "name": "tldr", + "value": "‘Awl in inheritance ensures fair distribution when shares exceed available assets." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The necessity of 'awl arises when obligatory shares cannot all be fulfilled, necessitating adjustment." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In the case of a child born from an adulterous relationship, only the mother and her relatives inherit from the child, not the father. This is based on authentic hadiths, and the practice is that the child is attributed to the mother regarding inheritance.", + "attributes": [ + { + "name": "tldr", + "value": "Children from certain relationships only inherit from their mothers." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "A child of adultery is considered to inherit solely from the mother, with no paternal inheritance rights." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that in Islamic jurisprudence, a child born out of wedlock or from a woman involved in a li'an (malediction) does not inherit from the father’s side. The inheritance is given to the mother and her relatives.", + "attributes": [ + { + "name": "tldr", + "value": "Children born out of wedlock inherit from their mother, not the father." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "In Islamic law, children born from adultery or li'an inherit from the mother's side, not the father's." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I discovered that for a newborn to inherit, he or she must show signs of life, such as crying, as supported by various Hadiths. This concept is widely accepted among Islamic scholars.", + "attributes": [ + { + "name": "tldr", + "value": "A newborn must show signs of life to inherit." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "A newborn must cry or show life signs to qualify for inheritance under Islamic law." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I found that the inheritance of a freed slave reverts to the person who emancipated them, according to Islamic tradition. This principle, known as 'wala,' is supported by numerous Hadiths.", + "attributes": [ + { + "name": "tldr", + "value": "A freed slave's inheritance goes to their liberator." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Inheritance rights ('wala') dictate that a freed slave's property goes to their liberator." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islamic inheritance law, there is a discussion regarding who inherits when there are relatives by kin and a freed slave (mawla). Some scholars, including Umar ibn al-Khattab, Ibn Mas'ud, and Ibn Abbas, stated that freed slaves do not inherit from relatives by kin. However, others believe that the freed slave is prioritized over relatives by kin and receives what remains after the fixed shares are distributed.", + "attributes": [ + { + "name": "tldr", + "value": "Freed slaves' inheritance is debated; they may inherit after fixed shares or not at all." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "There is a debate about the inheritance of freed slaves versus relatives by kin in Islamic law." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad ﷺ stated, \"The inheritance of allegiance (wala) is for the oldest male, and females do not inherit from wala except from those they have freed.\" This indicates that in terms of inheritance from allegiance, males have precedence and women only inherit under specific conditions.", + "attributes": [ + { + "name": "tldr", + "value": "Inheritance of wala favors males; women inherit only if they freed the slave." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "In Islam, males typically inherit from wala. Women only inherit if they were the ones who emancipated the slave." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islam, it is forbidden to sell or gift allegiances. This is based on hadiths, including one where the Prophet ﷺ prohibited selling or gifting of wala, as it is considered a bond like blood relations.", + "attributes": [ + { + "name": "tldr", + "value": "It is prohibited in Islam to sell or gift allegiances." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Selling or gifting of wala is prohibited in Islam; wala is akin to a blood bond." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that in Islam, a Muslim does not inherit from a non-Muslim and vice versa. This is based on various hadiths, including one from Osama about the Prophet Muhammad ﷺ stating this rule, which is documented in both Bukhari and Muslim.", + "attributes": [ + { + "name": "tldr", + "value": "Muslims and non-Muslims do not inherit from each other in Islamic law." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The rule that a Muslim does not inherit from a non-Muslim and vice versa is widely accepted among Islamic scholars, supported by hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I discovered that in Islam, a killer does not inherit from their victim. This is supported by multiple hadiths, including those reported by Amr ibn Shu'aib, Abu Dawood, and others. While some of these hadiths have weak chains of narration, the collective evidence strengthens this rule.", + "attributes": [ + { + "name": "tldr", + "value": "A murderer cannot inherit from their victim according to Islamic teachings." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Islamic teachings generally agree that a murderer cannot inherit from their victim, a view upheld by most scholars." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The differences in opinion regarding whether a killer by mistake can inherit from their victim highlight the complexities in Islamic jurisprudence. While Shafi'i and Abu Hanifa, among others, maintain the rule of no inheritance, Malik and others make an exception for accidental killings.", + "attributes": [ + { + "name": "tldr", + "value": "Differences exist among scholars about inheritance in accidental killings." + }, + { + "name": "confidence", + "value": "0.7" + }, + { + "name": "knowledge", + "value": "Some Islamic scholars argue that a killer by mistake can inherit, showing nuances in interpretation." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned from the text that according to some Islamic narrations, Prophet Muhammad (peace be upon him) decided that certain people were only entitled to specific parts of inheritance, and in the absence of rightful heirs, an amount equivalent to blood money was imposed, but no inheritance was granted.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad distributed inheritance and imposed blood money in specific cases." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet ﷺ decided a specific case related to inheritance and recompense, showing the detailed nature of Islamic inheritance laws." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Regarding the inheritance of slaves from each other or from their owners, there is a mention of consensus that slavery prevents inheritance. However, this consensus is questioned as there is known disagreement about whether a slave can own property, which affects inheritance rights.", + "attributes": [ + { + "name": "tldr", + "value": "Slavery traditionally prevents inheritance, but there is debate around this consensus." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "While traditional views in Islam say slavery is a barrier to inheritance, there are differing opinions considering if slaves can possess property." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In one tradition narrated by Ibn Abbas, a man who died during the Prophet's time left only a slave heir, and the inheritance was given to the slave. This was recorded by Ahmad and others, with Tirmidhi considering it a good narration.", + "attributes": [ + { + "name": "tldr", + "value": "An inheritance case where a slave received inheritance during the Prophet's time is recorded." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Despite norms against slave inheritance, historical records show cases where exceptions occurred." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that in the text, jihad is described as a communal obligation involving righteous intent, where support cannot be sought from non-believers except in critical situations. The army must obey its leader unless it results in disobedience to God. The leader should consult with the soldiers and protect them from sin.", + "attributes": [ + { + "name": "tldr", + "value": "Jihad is a communal duty with strict adherence to righteous intent and avoiding sin." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Jihad is a duty with specific conditions, requiring pure intention and avoidance of involving non-believers unless necessary." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I gathered that before engaging in battle, leaders must extend an invitation to Islam or demand a tax before resorting to fighting. Certain protections are in place, forbidding the killing of women, children, and the elderly, unless in extreme necessity.", + "attributes": [ + { + "name": "tldr", + "value": "There are ethical guidelines in jihad regarding invitations to Islam and protection of non-combatants." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Jihad requires offering peace options before combat and restricts harm to non-combatants." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The text emphasizes the virtue and significance of jihad in Islamic teachings, supported by various Hadith demonstrating its importance and rewards, such as entry to paradise and protection from hellfire.", + "attributes": [ + { + "name": "tldr", + "value": "Jihad is highly esteemed in Islam, promising great spiritual rewards." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Islamic teachings highly value jihad, associating it with significant spiritual benefits." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Jihad is considered a communal obligation (فرض كفاية) in Islam, meaning if a sufficient number of people perform it, the obligation falls from the rest.", + "attributes": [ + { + "name": "tldr", + "value": "Jihad as a communal obligation in Islam means that it's enough for some to do it for others to be absolved." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The text discusses that jihad is a communal obligation based on Quranic verses and hadith, with certain scholars providing different interpretations regarding its specific application in the Prophet's time." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "Some scholars argue about the specific obligation of jihad in different contexts: for some, it was obligatory for the Muhajirun, while others say it was obligatory for the Ansar. The general view is that it is a communal obligation.", + "attributes": [ + { + "name": "tldr", + "value": "Different views exist on the specific obligatory nature of jihad, but it's generally seen as a communal duty." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Various scholars have different opinions about whether jihad was individually obligatory (فرض عين) for certain groups, but the consensus leans towards it being a communal obligation." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The obligation of jihad is not restricted by the righteousness of the leader. It remains obligatory regardless of the leader's justness or injustice.", + "attributes": [ + { + "name": "tldr", + "value": "Jihad is obligatory regardless of the leader's morality." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The requirement of jihad, according to Islamic teachings, is independent of whether the leader is just or unjust, as indicated by hadiths mentioning its ongoing nature until the final battle with the Dajjal." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The essence of jihad is to elevate the word of Allah above others, with correct intentions as essential for the act to be recognized as jihad.", + "attributes": [ + { + "name": "tldr", + "value": "Jihad should be conducted with the intention to elevate Allah's word." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The text emphasizes that the intention behind jihad should be to make the word of Allah supreme, aligning with hadith narrated from Abu Musa, highlighting the importance of intention in any action." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islam, fighting for the cause of God is only considered valid when done with pure intentions to elevate God's word, rather than for bravery, zeal, or showing off. This positioning underscores the importance of intention in actions, especially in matters as significant as combat.", + "attributes": [ + { + "name": "tldr", + "value": "Intention defines fighting in God's way; it must be for the elevation of God's word." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad ﷺ stated that fighting is only in the way of God if done to elevate God's word, not for personal motives." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The importance of parental approval in jihad is emphasized, with a higher priority given to honoring and serving one's parents unless jihad becomes an individual obligation. This showcases the value placed on familial duties and honoring one's parents in Islam.", + "attributes": [ + { + "name": "tldr", + "value": "Parental approval is necessary for jihad unless it becomes a personal duty." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The narratives highlight that serving and making one's parents happy is prioritized unless engaging in obligatory jihad." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Sincerity and the right intention in jihad are said to absolve sins, except for debts, indicating the religious weight of fulfilling financial responsibilities over spiritual endeavors.", + "attributes": [ + { + "name": "tldr", + "value": "Sincere jihad absolves sins but not debts, emphasizing the importance of financial responsibilities." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet emphasized that while jihad with sincere intentions can absolve many sins, debts remain a personal obligation not cleared by martyrdom." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad ﷺ stated that all sins of a martyr are forgiven except debts. This has been reported by several companions and includes various sources like Ahmad, Nasa'i, and Muslim.", + "attributes": [ + { + "name": "tldr", + "value": "Martyrs are forgiven for all sins except debts." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Debts are a significant matter in Islam, and even the ultimate sacrifice of martyrdom does not absolve one from the obligation of debts." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The use of non-Muslims in jihad is generally prohibited except under necessity. This is based on the Prophet's ﷺ words and practices as recorded in several hadiths.", + "attributes": [ + { + "name": "tldr", + "value": "Non-Muslims should not be used in jihad unless absolutely necessary." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "In Islam, alliances and assistance in warfare should be primarily among Muslims unless there are no viable alternatives." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There seems to be some flexibility in historical practices where the Prophet ﷺ made pragmatic decisions regarding alliances, as seen with the Jews at Khaybar.", + "attributes": [ + { + "name": "tldr", + "value": "The use of non-Muslim allies was sometimes considered based on circumstances." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Although the general rule is not to seek help from non-Muslims, historical instances show that necessity can alter the application of this principle." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islam, it is obligatory for the army to obey their leader unless he commands them to disobey Allah. This is based on the Hadith where the Prophet Muhammad (ﷺ) said: \"Whoever obeys me has obeyed Allah, and whoever disobeys me has disobeyed Allah. Whoever obeys the leader has obeyed me, and whoever disobeys the leader has disobeyed me.\" This indicates that obedience to leaders is linked to obedience to the Prophet and, ultimately, to Allah, provided that the leader does not command wrongdoing.", + "attributes": [ + { + "name": "tldr", + "value": "Obedience to leaders in Islam is obligatory unless they command sin." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Obedience is mandatory as long as it aligns with Allah's commands." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The story of the regiment leader from the Ansar who commanded his followers to jump into a fire shows the importance of critical thinking and the limits of obedience. The Prophet Muhammad (ﷺ) responded by emphasizing that there is no obedience in disobedience to Allah. This underlines that commands contradicting Islamic principles should not be followed.", + "attributes": [ + { + "name": "tldr", + "value": "No obedience in Islam for commands that lead to disobedience to Allah." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The incident teaches the limits of obedience and the importance of adhering to Islamic principles." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The responsibility of a leader includes consulting with their followers and being kind to them. This aligns with the Quranic verse \"And consult them in the matter\" [Quran 3:159] and the Prophet’s practice of seeking counsel from his companions. This practice is further supported by Hadiths that highlight the Prophet's frequent consultation with his followers.", + "attributes": [ + { + "name": "tldr", + "value": "Leaders should consult with and be kind to their followers." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Consultation and kindness are key responsibilities of a leader in Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad ﷺ taught that any leader who takes charge of Muslim affairs and does not work hard or advise them rightly will not enter paradise.", + "attributes": [ + { + "name": "tldr", + "value": "Leaders must be diligent and sincere to enter paradise." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The saying emphasizes the importance of sincere leadership in Islam, requiring effort and genuine advice for those they lead. This underscores the weight of responsibility on leaders." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet ﷺ would stay back during journeys to help the weak, provide rides, and pray for them.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad ﷺ showed compassion and support to the weak during journeys." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "This demonstrates the Prophet's ﷺ care and empathy towards those who were less strong, ensuring they received assistance and blessings, reinforcing the Islamic value of compassion." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is a narrated incident where the Prophet ﷺ declared that those who inconvenience others by narrowing paths or blocking them in a campaign have no right to participate in jihad.", + "attributes": [ + { + "name": "tldr", + "value": "Causing inconvenience in jihad negates participation rights." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "This teaching highlights the importance of order and cooperation in Islamic jihad, emphasizing respectful and considerate behavior." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In warfare, Islam permits strategic deception where the leader may disguise the true intention of a military campaign.", + "attributes": [ + { + "name": "tldr", + "value": "Strategic deception is permissible in warfare." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "This reflects the tactical aspect of Islamic warfare, allowing strategic maneuvers to protect and achieve the mission's goals effectively." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet ﷺ used to send scouts to gather information about the enemy, such as the strength of their forces, highlighting the importance of intelligence in warfare.", + "attributes": [ + { + "name": "tldr", + "value": "Gathering enemy intelligence is crucial in Islamic warfare." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "This practice shows the strategic use of information to make informed decisions in battles, as evidenced in the Prophet's ﷺ campaigns." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that when Prophet Muhammad ﷺ entered Mecca, his flag was white, but there are also reports of black flags in the Prophet's mosque, as mentioned by Al-Tirmidhi and Ibn Majah.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad ﷺ entered Mecca with a white flag, though black flags were also noted historically." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Historical accounts of the Prophet Muhammad’s campaign suggest variation in the flags used, with both white and black being mentioned." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad ﷺ emphasized the importance of offering three options to non-believers before engaging in battle: accepting Islam, relocating to the land of the migrants, or paying a tax. If these were refused, fighting was deemed permissible with reliance on God.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad ﷺ instructed offering conversion, relocation, or tax before engaging in battle." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Before engaging in combat, there is an emphasis on providing options to the opposing side, reflecting a preference for peaceful resolution if possible." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is a prohibition against killing women, children, and the elderly in warfare, except in cases of necessity, as indicated by multiple hadiths.", + "attributes": [ + { + "name": "tldr", + "value": "Killing non-combatants in war is prohibited unless absolutely necessary." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Islamic teachings and hadiths repeatedly underscore the protection of non-combatants during conflict." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses Islamic rules of engagement during war, emphasizing the prohibition of killing non-combatants such as children and religious recluses. While there is a weak link in the chain of narrators, the sentiment is supported by other strong sources, like the order to avoid killing women and children unless absolutely necessary for self-defense. This adheres to the ethical conduct promoted in Islamic teachings on war.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic teachings generally prohibit killing non-combatants, like children and monks, in war." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The hadith convey that the Prophet Muhammad prohibited killing women and children during wartime, as upheld by Islamic ethics." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is a specific prohibition against mutilation of bodies in Islamic law, derived from teachings that prevent such actions. This aligns with the overall Islamic ethical guidelines for conduct during war, emphasizing respect for humanity even amidst conflict.", + "attributes": [ + { + "name": "tldr", + "value": "Mutilation of bodies is prohibited in Islamic teachings on war ethics." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The prohibition of mutilation reflects the broader Islamic principle of respect for human dignity, even in warfare." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "Burning people is not permissible in Islamic law, as highlighted in a hadith where the Prophet Muhammad initially commanded it but later rescinded it, stating that only God punishes with fire. This highlights the prohibition against cruel punishments in Islam.", + "attributes": [ + { + "name": "tldr", + "value": "Islam prohibits punishing or killing people with fire, aligning with humane treatment principles." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The withdrawal of the command to use fire for punishment underscores Islam's stance against cruelty." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "While there is a prohibition against using fire to harm people, it is noted that Islam permits the destruction of trees, idols, or goods if there is a clear benefit or strategic necessity, showing practical considerations in wartime conduct.", + "attributes": [ + { + "name": "tldr", + "value": "Destruction for practical purposes is allowed in Islam when justified by necessity or benefit." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Islam allows strategic destruction if it serves a clear purpose, demonstrating a balance between ethics and necessity." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Qur'an explicitly forbids fleeing from battle unless as a tactical maneuver or regrouping with a larger force, indicating the importance of bravery and discipline in Islam.", + "attributes": [ + { + "name": "tldr", + "value": "Fleeing from battle is prohibited in Islam, except for tactical reasons or regrouping." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The prohibition against fleeing highlights the value Islam places on courage and strategy in warfare." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In Islam, fleeing from battle is considered a grave sin, as reflected in the Quran and supported by Hadiths. However, exceptions are allowed if the retreat is strategic, such as regrouping with allies.", + "attributes": [ + { + "name": "tldr", + "value": "Fleeing battle is a grave sin, but strategic retreat is allowed in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Quran and Hadiths consider fleeing from battle a major sin, but allow strategic retreat to regroup." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Islam permits night raids on enemy combatants, as shown by historical examples and interpretations by scholars. This is despite differing opinions on the ethics of such tactics.", + "attributes": [ + { + "name": "tldr", + "value": "Night raids on enemies are permissible in Islam, though opinions on the ethics vary." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Historical accounts and scholarly interpretations allow for night raids against enemies, despite ethical debates." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Deception in war, including falsehoods, is allowed in Islam to gain advantage, as illustrated by the actions of the Prophet Muhammad and historical examples.", + "attributes": [ + { + "name": "tldr", + "value": "Deception is permissible in war in Islam, including falsehoods, to gain advantage." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Deception and even falsehoods in war are permitted to gain advantage, supported by the Prophet Muhammad’s actions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "While deception is allowed, any tactic that involves breaking a peace treaty or agreement is prohibited in Islam.", + "attributes": [ + { + "name": "tldr", + "value": "Breaking treaties in war is prohibited, despite the allowance for deception." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Deception is accepted, but breaking treaties is prohibited according to Islamic principles." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The distribution of war spoils in Islamic tradition is that four-fifths go to the army, and one-fifth is allocated to the Imam for distribution according to specific guidelines. A mounted soldier (faris) receives three shares, while a foot soldier (rajel) receives one share.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic law divides war spoils with specific shares for soldiers and the Imam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The distribution rules are drawn from Islamic teachings, notably the Quranic verse in Al-Anfal [8:41]." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "From the text, I learned about the distribution of spoils in Islamic military expeditions. The Prophet Muhammad ﷺ divided the spoils of Khaybar among those who participated in the Battle of Hudaybiyyah, giving two shares to horsemen and one share to foot soldiers. Although this is narrated by various companions, there's a mention of weaknesses in some of the narration chains, such as confusion over the number of horsemen. Additionally, the text discusses equality in distribution regardless of whether someone fought or not, citing an instance where the spoils of Badr were divided equally after disputes arose.", + "attributes": [ + { + "name": "tldr", + "value": "The distribution of spoils in Islam involved shares for horsemen and foot soldiers, yet some narrations have weaknesses." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet divided the spoils with consideration for both horsemen and foot soldiers, but specifics vary in some narrations." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad (ﷺ) granted a sword to Saʿd ibn Abī Waqqās during the Battle of Badr. This act of granting items from the spoils of war is a notable practice that has been agreed upon by many scholars. There's a scholarly debate on whether this granting was from the total spoils or specifically from the fifth designated for Islamic causes.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet granted Saʿd ibn Abī Waqqās a sword during Badr, agreed upon by scholars." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad (ﷺ) granting a sword to Saʿd ibn Abī Waqqās during the Battle of Badr, and the discussion among scholars about its implications on the division of spoils." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The discussion on whether the granting was from the total spoils or from the fifth specified for Islamic causes makes me think about how the distribution of resources was handled thoughtfully in early Islamic society, ensuring fairness while maintaining religious obligations.", + "attributes": [ + { + "name": "tldr", + "value": "Distribution of war spoils was managed to ensure fairness and fulfill religious duties." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The scholarly debate on the distribution of spoils of war reflects thoughtful management in early Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is a concept of 'anfal,' additional rewards given to those who participated in military expeditions. The Prophet (ﷺ) sometimes granted a quarter after the fifth in initial attacks and a third after the fifth in returning attacks.", + "attributes": [ + { + "name": "tldr", + "value": "The concept of 'anfal' involves additional rewards granted post-fifth division in military expeditions." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The historical practice of granting additional rewards to warriors, known as 'anfal,' as outlined in various hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "I am fascinated by the clarity and organization in the system of rewards and spoils, emphasizing not only the physical acquisition but also the moral and religious grounding of these practices.", + "attributes": [ + { + "name": "tldr", + "value": "The system of spoils and rewards is morally and religiously grounded." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The organization and rules governing military rewards and spoils reflect the moral underpinnings of Islamic governance." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that Safiyyah was initially allocated to Dihya Al-Kalbi and then became the wife of the Prophet Muhammad ﷺ after he supposedly purchased her with seven heads. This indicates the practices of distributing war captives during that time.", + "attributes": [ + { + "name": "tldr", + "value": "Safiyyah became the wife of the Prophet Muhammad ﷺ, initially allocated to Dihya Al-Kalbi." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Safiyyah's allocation and subsequent marriage highlight the customs concerning war captives." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "It's mentioned that women and slaves would not receive a fixed share of the spoils of war but could be given gifts from these spoils. This reflects the role and status of women and slaves in early Islamic society, with a focus on their supportive roles in battles.", + "attributes": [ + { + "name": "tldr", + "value": "Women and slaves received gifts from war spoils but not fixed shares." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "This shows that while not equal, women and slaves contributed to war efforts and could benefit from its outcomes." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The story of six women joining the Prophet ﷺ for the Khaybar expedition to assist highlights the inclusive nature of participation in communal efforts. Their roles in healing and support were recognized, albeit differentiated from active warriors.", + "attributes": [ + { + "name": "tldr", + "value": "Women's auxiliary roles in battles were acknowledged but not equal to those of men." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "This reflects an inclusive approach to contributions during expeditions but with a clear distinction in status and rewards." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There was a practice of distributing spoils to influential figures within tribes, as seen in the Prophet Muhammad’s ﷺ actions towards the Quraysh elites. This was possibly strategic, aimed at fostering alliances or appeasing potential dissenters.", + "attributes": [ + { + "name": "tldr", + "value": "Spoils were strategically allocated to tribal elites to cement alliances." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Distribution of spoils to elites shows strategic diplomacy for alliance-building in early Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet ﷺ gave significant gifts, such as a hundred camels, to prominent individuals including al-Aqra' bin Habis and Uyayna. These individuals were among the respected chiefs of the Arabs, and the event is detailed in Islamic history books.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet ﷺ distributed generous gifts to influential Arab leaders." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "This distribution of wealth by the Prophet ﷺ was a strategic move to foster alliances and strengthen ties with powerful leaders during the early period of Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet ﷺ taught that property taken by non-Muslims in warfare is not permanently lost to Muslims. For instance, if a Muslim's property, like an animal, returns to Muslim hands, it goes back to its original owner, as exemplified by the story of the Prophet's camel.", + "attributes": [ + { + "name": "tldr", + "value": "Captured property must be returned to its original Muslim owner if retrieved." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The return of confiscated property reflects the importance of rightful ownership in Islam. The Prophet ﷺ emphasized returning items to their rightful owners, highlighting justice and fairness." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The scholars have discussed whether war captives become the property of the captors, but many agree, like Imam Shafi'i, that Muslims maintain ownership over their property.", + "attributes": [ + { + "name": "tldr", + "value": "Muslims retain ownership of their property, even if captured during war." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "This debate shows the nuances in Islamic jurisprudence regarding war and property, focusing on principles of justice and returning rights to their owners." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The usage of spoils of war before distribution is forbidden, except for necessities like food and fodder, as seen in the hadith of Ruwayfi' ibn Thabit.", + "attributes": [ + { + "name": "tldr", + "value": "Spoils of war should not be used before distribution, with some exceptions." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "This rule ensures fairness and proper management of resources acquired during war, maintaining order and preventing misuse." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that in Islamic tradition and historical practice, there are certain guidelines on how war spoils should be handled. The text references various Hadiths and reports about the distribution and use of goods acquired during battles, particularly during the time of the Prophet Muhammad ﷺ.", + "attributes": [ + { + "name": "tldr", + "value": "Guidelines exist on handling war spoils in Islam, based on historical practices during Prophet Muhammad's time." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The text discusses practices related to the distribution of war spoils, such as food and livestock, during early Islamic times. These spoils were sometimes used without formal division, particularly if they were perishables like food." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "Reflecting on these historical practices, I think about the balance between necessity and fairness, as the perishable goods like food were often used directly by soldiers. This highlights the practical considerations in early Islamic wars, where immediate needs were prioritized.", + "attributes": [ + { + "name": "tldr", + "value": "Practical use of perishable war spoils emphasizes necessity over formal distribution." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "There was a practical approach to using necessities like food and fodder during campaigns, which often didn't go through formal distribution, illustrating an adaptation to immediate needs." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text also emphasizes the prohibition of 'ghulul' (stealing from war spoils before distribution), a serious offense in Islamic teaching. The story of a companion who secretly kept part of the spoils and was condemned when his action was revealed, underlines the emphasis on communal rights and justice.", + "attributes": [ + { + "name": "tldr", + "value": "Ghulul, or taking from spoils before distribution, is strictly prohibited in Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Ghulul is considered a grave sin, as it violates the principle of trust and fairness in the distribution of war gains, a concept clearly condemned by Prophet Muhammad ﷺ." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that the Prophet Muhammad ﷺ clarified what constitutes a true martyr and emphasized that actions such as stealing are condemned. He highlighted that someone may be called a martyr yet be in hell for stealing items from battle spoils, like a cloak or a robe.", + "attributes": [ + { + "name": "tldr", + "value": "A person labeled a martyr was seen by the Prophet ﷺ in hell due to stealing." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad ﷺ corrected the notion of martyrdom when someone involved in theft, even of goods like a cloak, was thought to be a martyr but was actually seen in hell by the Prophet." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The practice of burning the belongings of those who wrongfully take from the spoils of war was institutionalized by the Prophet and successors like Abu Bakr and Umar, indicating its seriousness as a crime.", + "attributes": [ + { + "name": "tldr", + "value": "Belongings of those who steal from war spoils were burned as punishment." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Burning the possessions of those who commit theft of war spoils is an established punitive measure, reflecting the high importance of integrity in managing war booty." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The treatment of captives in Islam, based on Quranic verses, allows for different options including execution, ransom, or release. The Prophet's actions in battles like Badr show the application of these principles.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic law provides flexible treatments for war captives, demonstrated in historical battles." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic guidance provides for execution, ransom, or freedom of captives, based on the context and military circumstances, as exemplified by the Prophet's decisions during the Battle of Badr." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is a variety of scholarly opinions on how to deal with prisoners of war in Islam. Some scholars, like al-Zuhri and Mujahid, believe that taking ransom is not permissible at all. In contrast, others, like al-Hasan and Ata, suggest that the prisoner should not be killed and may be released for ransom. Malik holds that release without ransom is not permissible, while the Hanafi school believes release without any ransom or condition is not allowed.", + "attributes": [ + { + "name": "tldr", + "value": "Scholarly opinions on the treatment of war prisoners vary: some forbid ransom, others allow it, and some restrict release conditions." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "There are differing opinions among Islamic scholars regarding the treatment of prisoners of war: some prohibit ransom entirely, others allow for the possibility of ransom or release, while some restrict release conditions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text discusses Islamic rulings on various matters, including the enslavement of Arabs, the killing of spies, and the treatment of lands and captives in war. It highlights that if a non-Muslim combatant converts to Islam before being captured, their wealth is protected. Additionally, if a slave owned by a non-Muslim converts to Islam, they become free. The treatment of conquered lands is determined by the leader, who can choose to distribute the benefits or keep them for the community.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic rulings cover enslavement, treatment of captives and lands, and conversion impacts on freedom and wealth." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Enslavement of Arabs, conversion rules, and distribution of war gains are governed by Islamic law." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The passage implies that Islamic teachings offer a structured approach to deal with captives and spoils of war, prioritizing fairness and community benefit as decided by the leader. This reflects a broader principle of social order and justice.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic rules on war captives emphasize fairness and leadership discretion." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "There's a structured, fair approach to handling captives and war gains in Islam." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text references historical Hadith, involving figures like Abu Huraira and events such as the Prophet’s interactions with captives from the tribes of Banu Tamim and Banu Mustaliq. These stories illustrate historical examples where Islamic legal principles were applied by the Prophet Muhammad.", + "attributes": [ + { + "name": "tldr", + "value": "Historical Hadiths illustrate how the Prophet applied Islamic principles to captives." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Hadiths provide historical context on the application of Islamic rulings by the Prophet." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "In reflecting on the provided text, it seems to discuss the different viewpoints on the treatment of Arab polytheists during early Islamic conquests. The text references Quranic verses and hadith to illustrate that forced conversion was not mandated, and that ransom or freedom were alternatives offered by the Quran, making no distinction between Arabs and non-Arabs.", + "attributes": [ + { + "name": "tldr", + "value": "The Quran allows for ransom or release of captives, not distinguishing between Arabs and non-Arabs." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Islamic perspective based on this text indicates flexibility in dealing with captives, as seen in Quranic verses that allow for their release or ransom." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text mentions an incident where the Prophet Muhammad (ﷺ) opted for ransom instead of enslavement for Arab captives, as seen in the Battle of Badr. This suggests an application of mercy and strategic decision-making in accordance with Islamic principles.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet preferred ransom over enslavement for captives at the Battle of Badr." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The practice of taking ransom for Arab prisoners at Badr aligns with Islamic principles of mercy and pragmatism in warfare." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text also highlights that the killing of spies was justified during wartime, referencing a hadith where a spy was killed upon the Prophet’s (ﷺ) command. This shows the importance of dealing with espionage as a serious threat in Islamic jurisprudence.", + "attributes": [ + { + "name": "tldr", + "value": "Killing enemy spies was justified during wartime according to Islamic teachings." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Espionage was considered a significant threat, warranting severe measures as permitted in Islamic law." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad ﷺ stated that if a man converts to Islam, he has the rightful ownership of his land and wealth. This indicates that conversion protects one's blood and property.", + "attributes": [ + { + "name": "tldr", + "value": "Conversion to Islam secures ownership of one's assets." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "According to various narrations, when a person accepts Islam, their properties are secured, indicating a form of protection granted by their new faith." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The consensus among Islamic scholars is that if a non-Muslim living in enemy territory willingly converts to Islam, they retain ownership of their possessions, regardless of their location.", + "attributes": [ + { + "name": "tldr", + "value": "Converts retain their property regardless of conversion location." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Scholars generally agree that converting voluntarily grants one the right to own their possessions, bridging differences between converting in enemy or Islamic lands." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "If a slave belonging to a non-Muslim converts to Islam, they become free. An example includes the Prophet ﷺ freeing slaves who came to him from Ta'if.", + "attributes": [ + { + "name": "tldr", + "value": "Conversion of a slave results in their emancipation." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The text discusses how, during the time of the Prophet Muhammad ﷺ, slaves who converted to Islam were emancipated, showcasing the value Islam places on freedom after conversion." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I've learned that the Prophet Muhammad ﷺ divided the lands of Qurayza and Nadir among the victors and shared half of Khaybar with the Muslims. The other half was reserved for welcoming delegations and public needs. This approach was followed by the rightly guided caliphs and supported by major companions and their successors.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad ﷺ divided war gains among victors and reserved parts for public needs, followed by his successors." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The division of gained lands for various purposes by the Prophet and the continuity of this practice by early Islamic leaders." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "From the text, I learned that if one Muslim grants protection to a non-Muslim, it is honored by all Muslims. This concept, where all Muslims are collectively responsible, is well supported by several hadiths and unanimously agreed upon by Islamic scholars.", + "attributes": [ + { + "name": "tldr", + "value": "If a Muslim grants protection, it is binding for all Muslims." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The protection agreement by a Muslim is universally binding within the Muslim community, emphasizing unity." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The majority of scholars allow slaves to grant protection. This suggests a considerable degree of agency and responsibility acknowledged for slaves in early Islamic society.", + "attributes": [ + { + "name": "tldr", + "value": "Slaves can grant protection according to most scholars." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Most scholars in early Islam accepted the validity of a slave's ability to grant protection, indicating their respected agency." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I've learned that the consensus among Islamic scholars is that a child's peace agreement is not valid, and the peace agreement of an insane person is unanimously considered invalid.", + "attributes": [ + { + "name": "tldr", + "value": "A child's or insane person's promise of peace is invalid in Islamic law." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The consensus is that a child's peace is not valid, and there's no dispute about an insane person's peace agreement being invalid." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It is established that the messengers of a state, like the Prophet Muhammad's messengers, are to be treated as inviolable, even during wars, as demonstrated by the sayings of the Prophet regarding the messengers of Musaylimah.", + "attributes": [ + { + "name": "tldr", + "value": "Messengers are inviolable and should not be harmed according to Islamic teachings." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad indicated that messengers are to be treated as inviolable, stating that he would not kill messengers." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad engaged in a peace treaty with the Quraysh for ten years, indicating that treaties of up to ten years are permissible, although there's some scholarly debate about extending peace treaties beyond ten years.", + "attributes": [ + { + "name": "tldr", + "value": "Peace treaties with non-Muslims can be up to ten years." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet participated in a ten-year peace treaty with the Quraysh, suggesting such durations are permissible." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The acceptance of jizya (a tax levied on non-Muslims) by the Prophet Muhammad is evident in multiple hadiths. These accounts detail interactions with various groups, such as the people of Bahrain, who were Zoroastrians, and the people of Najran, who were Christians. Additionally, the Prophet arranged various treaties and commands concerning jizya, illustrating its application to both Arabs and non-Arabs, including Jews, Christians, and Magians.", + "attributes": [ + { + "name": "tldr", + "value": "Jizya was accepted from non-Muslim groups by the Prophet Muhammad as detailed in hadiths." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad accepted jizya from non-Muslim groups like people of Bahrain and Najran, as shown in hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "The permissibility of jizya for supporting truces with non-Muslims is a strategic decision that aligns with Islamic goals of promoting monotheism while allowing peaceful coexistence with other religions. By accepting jizya, Islam provides a means to integrate non-Muslim communities within the Islamic state while respecting their beliefs.", + "attributes": [ + { + "name": "tldr", + "value": "Jizya serves as a strategic tool for integrating non-Muslims peacefully." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Jizya is seen as a strategic tool that helps integrate non-Muslim communities peacefully while supporting Islamic goals." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "There is an agreement among scholars about accepting jizya from non-Arab non-Muslims such as Jews, Christians, and Zoroastrians, with some extending this acceptance to all non-Muslims, including Arabs.", + "attributes": [ + { + "name": "tldr", + "value": "Scholars agree on accepting jizya from non-Arab non-Muslims, and some include all non-Muslims." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Scholars agree on jizya from non-Arab non-Muslims, with some extending it to all non-Muslims." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad's statements on his deathbed included instructions to expel polytheists from the Arabian Peninsula and other directives. However, the third instruction was forgotten by the narrator.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad instructed to expel polytheists from Arabian Peninsula." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet ﷺ emphasized the removal of polytheists from Arabia as one of his final instructions." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "Different hadiths collected by Muslim, Ahmad, and others affirm the exclusion of other religions from the Arabian Peninsula, focusing mainly on Jews, Christians, and polytheists.", + "attributes": [ + { + "name": "tldr", + "value": "Hadith collections emphasize removing non-Muslims from Arabia." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Sources from prominent Hadith collections support the exclusion of Jews, Christians, and polytheists from Arabia." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There are varying scholarly opinions on whether non-Muslims are only forbidden from certain areas like Hijaz or more broadly from the entire Arabian Peninsula.", + "attributes": [ + { + "name": "tldr", + "value": "Scholars debate whether exclusion applies to all of Arabia or just Hijaz." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Islamic scholars differ in interpreting whether the prohibition of non-Muslims is limited to Hijaz or includes the whole Arabian Peninsula." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that fighting insurgents (البغاة) is required until they return to righteousness, according to the Quranic verse from Surah Al-Hujurat (49:9). This directive is to help restore order and align with God’s command, regardless of whether the rebellion is against a leader or another group of Muslims.", + "attributes": [ + { + "name": "tldr", + "value": "Fighting insurgents is mandated to restore order according to Islamic teachings." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Fighting insurgents is required until they return to righteousness as agreed upon by Islamic teachings." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It was stated by Prophet Muhammad ﷺ that rebels should not be pursued if they retreat, their injuries should not be fatally exacerbated, and their captives should not be killed. This demonstrates an ethical approach to dealing with insurgents, emphasizing the importance of mercy and justice.", + "attributes": [ + { + "name": "tldr", + "value": "Rebels should not be harmed if they retreat, promoting mercy and justice in warfare." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Prophet Muhammad ﷺ emphasized mercy by instructing not to kill captives or pursue those who retreat." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "There is a notable difference in scholarly opinions regarding the authenticity of the hadith about dealing with the insurgents, with some scholars questioning its authenticity due to weak narrations.", + "attributes": [ + { + "name": "tldr", + "value": "There are varying opinions on the authenticity of hadiths about insurgent treatment." + }, + { + "name": "confidence", + "value": "0.7" + }, + { + "name": "knowledge", + "value": "Scholars have debated the authenticity of certain hadiths regarding the treatment of insurgents." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "In the Battle of Siffin and the day of the Camel, instructions were given not to kill the wounded, not to pursue those who flee, and not to loot the dead. Instead, belongings brought for war could be taken, but the property of the deceased remains with their heirs.", + "attributes": [ + { + "name": "tldr", + "value": "During conflicts like Siffin and the Camel, wounded were spared and belongings taken only if necessary." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "These instructions highlight a code of conduct during battle, emphasizing restraint and respect for the dead and wounded." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The original teachings indicate that Muslim blood and property are sacred, and their violation requires a clear religious justification. This principle highlights the importance of preserving life and property among Muslims.", + "attributes": [ + { + "name": "tldr", + "value": "Muslim lives and property are sacred and protected unless clearly justified." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "This reflects a foundational value in Islamic jurisprudence about the sanctity of life and property." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The primary debate focuses on the handling of assets in times of internal conflict, where some scholars allow taking war-related gear, but others advocate for leaving everything to the original owners and heirs.", + "attributes": [ + { + "name": "tldr", + "value": "Debates exist around confiscating assets in civil strife; opinions vary among scholars." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "This showcases diverse scholarly views on ethics during civil unrest, reflecting the complexity of applying Islamic law in wartime scenarios." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "From the text, I understand that obedience to leaders in Islam is obligatory unless they command something against the commandments of Allah. Moreover, rebellion against them is prohibited as long as they establish prayer and do not exhibit clear disbelief.", + "attributes": [ + { + "name": "tldr", + "value": "Obedience to leaders is necessary unless they order sin or display clear disbelief." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The need to obey leaders aligns with the principle of unity and stability in the Muslim community. This obedience is conditional, with rebellion only permissible if leaders exhibit clear disbelief or abandon prayer. The principle emphasizes patience and offering sincere advice to unjust rulers, while expecting them to protect the community from harm and uphold justice." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text emphasizes the Islamic principle of obedience to leaders unless they command something against God's law. This is based on Quranic verse 4:59, and several Hadiths reinforce the obligation of obeying Muslim leaders.", + "attributes": [ + { + "name": "tldr", + "value": "Obedience to Muslim leaders is mandatory unless they command sin." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Obedience to leaders is emphasized in Islam except in cases of sin, supported by Quran 4:59 and Hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "It is forbidden to rebel against leaders who uphold prayer and do not openly commit disbelief. The guidance is based on Hadiths that describe the behavior of rulers and the appropriate response of the followers.", + "attributes": [ + { + "name": "tldr", + "value": "Rebellion against leaders is prohibited as long as they uphold prayer and Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Rebellion is not allowed as long as leaders maintain prayer and do not commit blatant disbelief, according to Hadiths." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "This text emphasizes the importance of obedience to leadership, stating that rebellion against leaders is like living a life of ignorance. It seems to argue for patience and adherence to authority even if the leadership is unjust, reflecting a central Islamic tenet about unity and order.", + "attributes": [ + { + "name": "tldr", + "value": "Obedience to leadership is emphasized over rebellion, with patience advocated even for unjust rulers." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The text discusses the Islamic teachings on obedience to leadership, emphasizing that one should not rebel against leaders. Exiting obedience is likened to a pre-Islamic state of ignorance." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "The text references teachings of the Prophet Muhammad ﷺ, suggesting that one should be patient and not separate from the community, even if the leaders are unjust. This is derived from multiple Hadiths about staying with the group and not rebelling.", + "attributes": [ + { + "name": "tldr", + "value": "Hadiths advocate patience and staying with the community over rebellion." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "There are references to Hadiths suggesting patience with rulers and staying attached to the community as important Islamic principles." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "comment", + "content": "The text also highlights the necessity of offering sincere advice to leaders, emphasizing that 'religion is sincere advice.' This suggests an active, yet peaceful, role for followers in improving leadership.", + "attributes": [ + { + "name": "tldr", + "value": "Offering sincere advice to leaders is encouraged as part of Islamic duty." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Offering advice to rulers is an Islamic responsibility, emphasizing the role of constructive guidance and support in governance." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "fact", + "content": "I learned that it is the duty of leaders to protect and guide their communities based on evidence from Islamic teachings, and failing to do so marks them as deceitful and untrustworthy according to authentic Hadiths.", + "attributes": [ + { + "name": "tldr", + "value": "Leaders must protect the community or they are considered deceitful in Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The discourse emphasizes the responsibility of leaders to protect and guide their communities, based on Islamic teachings, and the severe spiritual consequences of failing this duty, as supported by Hadiths from Sahih al-Bukhari and Sahih Muslim." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + }, + { + "type": "opinion", + "content": "Reflecting on the text, I see a strong emphasis on the moral obligation of leaders. This not only applies to their actions but also to their intentions and sincerity in serving the community.", + "attributes": [ + { + "name": "tldr", + "value": "Moral integrity and dedication are crucial for leaders in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The text highlights the importance of the leaders' moral integrity and dedication to their communities, underscoring the spiritual repercussions of neglectful leadership." + }, + { + "name": "source_metadata", + "value": "Book: Al-Darari Al-Mudhia Sharh Al-Durar Al-Bahiyah \nAuthor: Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani Al-Yemeni (d. 1250 AH) \nPublisher: Dar Al-Kutub Al-Ilmiyah \nEdition: First edition 1407 AH - 1987 AD \nNumber of volumes: 2 \n[Book pagination matches the printed version]" + }, + { + "name": "author_metadata", + "value": "Al-Shawkani (1173 - 1250 AH = 1760 - 1834 AD) Muhammad bin Ali bin Muhammad bin Abdullah Al-Shawkani • A diligent jurist, one of the prominent scholars of Yemen, from the people of Sana'a. • Born in the village of Shawkan (in the lands of Khawlan, Yemen) and raised in Sana'a. He was appointed as its judge in 1229 and died while serving as its ruler. • He advocated against imitation (in religious matters). He has 114 works, including: • (Nayl al-Awtar min Asrar Muntaqa al-Akhbar - published) eight volumes • (Al-Badr al-Tali' bi Mahasin man Ba'd al-Qarn al-Sabi' - published) two volumes • (Al-Abhath al-Ardhiya, Wa fi al-Kalam 'ala Hadith Hubb al-Dunya Ra's Kulli Khatiya - manuscript) was in the Arabic Library, and perhaps ended up in the Az-Zahiriyah in Damascus • (Ithaf al-Akabir - published) a register of his narrations from his teachers, arranged alphabetically • (Al-Fawa'id al-Majmu'a fi al-Ahadith al-Mawdu'a - published) • (Al-Ta'qubat 'ala al-Mawdu'at - manuscript) • (Al-Durar al-Bahiyah fi al-Masa'il - Al-Fiqhiyah - manuscript) • (Fath al-Qadeer - published) in exegesis, five volumes • (Irshad al-Fuhool - published) in the principles of jurisprudence • (As-Sayl al-Jarrar - published) two parts, in critique of the book Al-Azhar • (Irshad al-Thiqat ila Ittifaq al-Shara'i' ala al-Tawheed wal-Ma'ad wal-Nubuwwat) a response to Moses bin Maimon the Andalusian, (the Jew in apparent affiliation, the heretic in inner belief, as said by Sadiq Hassan Khan) • (Tuhfat al-Dhakirin - published) commentary on 'Uddat al-Hisn al-Hasin • (Al-Tuhaf fi Madhhab al-Salaf - published) a message • (Al-Durr al-Nadid fi Ikhlas Kalimat al-Tawheed - published) a message And others. His student Muhammad bin Hassan al-Shajni has a book (Al-Taqsar - manuscript) on his biography and mentions his teachers and students (1). _________ (1) Al-Badr al-Tali' 2: 214 - 225 and Nayl al-Watar 1: 3 then 2: 297 and Mu'jam al-Matbu'at 1160 and Brock S 2: 818 and Abjad al-Uloom 877, in which: (I found on the back of the book Al-Durrari al-Mudhiya that his birth was in 1177, and he was appointed to the judiciary by Imam Al-Mansur Billah Ali bin Al-Abbas at the beginning of Sha'ban 1229 AH). I say: there is no room for dispute over his birth date after he mentioned it himself, in Al-Badr al-Tali', quoting his father's handwriting (year 1173), his handwriting preceded with (Salih bin Muhammad Al-Ansari). Quoted from: \"Al-A'lam\" by Al-Zarkali" + } + ] + } + ] + }, + "17774": { + "source_metadata": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]", + "author_metadata": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"", + "knowledge": [ + { + "type": "fact", + "content": "The book 'Sharh al-Usul al-Thalatha' is originally authored by the renewal scholar, Imam Muhammad ibn Abdul Wahhab, and the explanation is written by Sheikh Abdul Rahman bin Nasir al-Barrak.", + "attributes": [ + { + "name": "tldr", + "value": "The book 'Sharh al-Usul al-Thalatha' is explained by Sheikh Abdul Rahman bin Nasir al-Barrak." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Imam Muhammad ibn Abdul Wahhab is the original author of 'Usul al-Thalatha', and the explanation is provided by Sheikh al-Barrak." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The preparation of the original text for 'Sharh al-Usul al-Thalatha' was managed by the scientific committee of Noor Al-Islam network, indicating a collaborative scholarly effort.", + "attributes": [ + { + "name": "tldr", + "value": "The original text preparation involved a scientific committee, showing collaborative effort." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "A scientific committee from Noor Al-Islam network prepared the original text, highlighting the book's academic credibility." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The review and reading of the book on the author were conducted by Abdulrahman bin Saleh al-Sudais, indicating a thorough vetting process by qualified scholars.", + "attributes": [ + { + "name": "tldr", + "value": "Abdulrahman bin Saleh al-Sudais reviewed the book, showing a thorough vetting process." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The book was reviewed by Abdulrahman bin Saleh al-Sudais, ensuring its authenticity and scholarly accuracy." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text begins with a traditional Islamic invocation, praising God and seeking His guidance, indicating an Islamic context and reverence for divine support.", + "attributes": [ + { + "name": "tldr", + "value": "The invocation emphasizes seeking God's guidance and forgiveness." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The invocation at the beginning is a standard practice in Islamic speeches and writings to seek God's blessings." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "There is an emphasis on fearing God and following His guidance as a sign of true success, with references to Quranic verses.", + "attributes": [ + { + "name": "tldr", + "value": "Success is linked to fearing God and following divine guidance." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The text highlights the importance of fearing God and adhering to His guidance and the Prophet's teachings as the path to success." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The excerpt mentions the explanation of 'The Three Fundamental Principles' by Sheikh Abdul Rahman bin Nasir Al-Barrak based on the work of Sheikh Muhammad ibn Abdul Wahhab.", + "attributes": [ + { + "name": "tldr", + "value": "A book based on the principles of Sheikh Muhammad ibn Abdul Wahhab is being discussed." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The book being discussed is an explanation of 'The Three Fundamental Principles' by Sheikh Muhammad ibn Abdul Wahhab, signifying a focus on fundamental Islamic teachings." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The methodology for preparing the explanation of the book included reviewing the text, ensuring accuracy, and formatting it for publication.", + "attributes": [ + { + "name": "tldr", + "value": "The methodology involved accuracy and suitable formatting for publication." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The approach to creating the book involved careful reviewing and formatting to make it suitable for readers, ensuring both accuracy and accessibility." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The document involves the practice of referencing Quranic verses to their locations in the Quran, showing an emphasis on accuracy and scholarship.", + "attributes": [ + { + "name": "tldr", + "value": "Quranic verses are referenced accurately to their locations." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The text discusses the importance of accurately attributing Quranic verses to their locations in the Quran, which is crucial in Islamic scholarship." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The process for verifying hadiths involves checking their presence in Sahih Bukhari and Sahih Muslim first, then considering the six major collections and discussing the hadith’s authenticity as per scholars’ views.", + "attributes": [ + { + "name": "tldr", + "value": "Hadith verification involves primary sources and scholarly opinions." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The methodology for verifying hadiths emphasizes prioritizing Sahih Bukhari and Sahih Muslim, then consulting other major collections, reflecting the rigorous approach in hadith studies." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "opinion", + "content": "Revisiting and reading the text under the guidance of a knowledgeable scholar seems to underline the importance of accuracy and authenticity in Islamic teachings.", + "attributes": [ + { + "name": "tldr", + "value": "Guidance from scholars ensures accuracy in religious texts." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The practice of having the text read by a scholar for corrections or additions highlights the value placed on scholarly guidance in ensuring the precision and reliability of religious texts." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The gratitude expressed at the conclusion of the project reflects a deep sense of religious devotion and humility, acknowledging God’s help in completing the work.", + "attributes": [ + { + "name": "tldr", + "value": "Gratitude and reliance on God are central themes at the project's conclusion." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The text concludes with expressions of gratitude to God, emphasizing reliance on divine assistance and the significance of humility in completing religious undertakings." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The opening of the text emphasizes the importance of addressing students of knowledge, suggesting that learning requires dedication and effort. It reflects a humble approach by the teacher, Imam Muhammad ibn Abd al-Wahhab.", + "attributes": [ + { + "name": "tldr", + "value": "The teacher encourages earnest learning and shows humility." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The text is an encouragement for dedication to seeking knowledge." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Imam Muhammad ibn Abd al-Wahhab stresses the importance of learning certain key issues, known as the \"four issues,\" which are essential for every Muslim to know.", + "attributes": [ + { + "name": "tldr", + "value": "The four issues are essential knowledge for Muslims." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "He outlines four issues that must be understood, starting with knowledge of God, His prophet Muhammad, and Islam." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The reference to knowledge being either a communal obligation or a personal one highlights the structured approach to learning in Islam. Some aspects of knowledge must be sought by everyone, while others may be fulfilled by a part of the community.", + "attributes": [ + { + "name": "tldr", + "value": "Islam differentiates between personal and communal knowledge obligations." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Learning in Islam involves personal and communal obligations." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text outlines the first of the four issues: the importance of knowledge about God, His prophet, and Islam, supported by evidence. These are termed \"the three fundamentals.\"", + "attributes": [ + { + "name": "tldr", + "value": "The three fundamentals are knowledge of God, the prophet, and Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The 'three fundamentals' are central to the Islamic faith." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "Reflecting on the text, I understand that Imam Muhammad ibn Abd al-Wahhab emphasizes the importance of learning and applying Islamic knowledge. His approach, particularly his gentle encouragement towards students by praying for their success, reflects a nurturing method in religious education. He aims not just for knowledge acquisition but its practical application in faith and good deeds.", + "attributes": [ + { + "name": "tldr", + "value": "Imam encourages students to learn and apply Islamic knowledge with faith and good deeds." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Emphasis on learning Islamic knowledge and applying it in faith and deeds." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "I learned that Imam Muhammad ibn Abd al-Wahhab identifies 'the three fundamental principles' crucial for Muslims, which include the knowledge of Allah, His Prophet Muhammad (ﷺ), and Islam through evidence. These are essential tenets that he plans to discuss in both summary and detail.", + "attributes": [ + { + "name": "tldr", + "value": "The three fundamental principles: knowing Allah, the Prophet, and Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The fundamental principles include knowing Allah, His Prophet, and Islam." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "opinion", + "content": "It seems paramount that learning should lead to action, as suggested by the insistence on practicing the knowledge gained. This implies a holistic approach where faith isn't theoretical but is shown through deeds. It's a reminder that intellectual growth must translate to spiritual and ethical living.", + "attributes": [ + { + "name": "tldr", + "value": "Knowledge must lead to practice; faith should translate into action." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Intellectual growth in Islam should lead to spiritual and ethical actions." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text emphasizes that in Islam, acquiring knowledge must be complemented by action. Merely having knowledge without the corresponding righteous actions can be detrimental, and such inaction serves as evidence against oneself.", + "attributes": [ + { + "name": "tldr", + "value": "Knowledge without action is harmful in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "In Islam, knowledge must lead to righteous action; otherwise, it becomes a liability." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "It's interesting that the text highlights the role of believers in sharing their knowledge and calling others to righteousness. This underscores the communal aspect of Islamic practice, reflecting the responsibilities akin to those of the prophets and their followers.", + "attributes": [ + { + "name": "tldr", + "value": "Believers are encouraged to teach and guide others, emulating prophets." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Once a person acquires and practices knowledge, they have the responsibility to share it and guide others, like the prophets." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text emphasizes the necessity of patience when preaching and teaching others. It indicates that enduring harm is part of fulfilling the mission of spreading Islamic teachings, as noted in the experiences of previous prophets who faced similar challenges.", + "attributes": [ + { + "name": "tldr", + "value": "Patience is crucial for those spreading Islamic teachings." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Those who call others to Islam must be patient in the face of adversity, echoing the experiences of previous prophets." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text uses Surah Al-Asr as evidence for the principles discussed, highlighting belief, righteous action, advising others to truth, and patience as essential elements for success in Islam.", + "attributes": [ + { + "name": "tldr", + "value": "Surah Al-Asr outlines key elements for success in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Surah Al-Asr is cited to emphasize belief, righteous actions, advising truth, and patience as crucial for avoiding loss in life." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "I learned that teaching, inviting, and guiding others to do good while forbidding what is wrong is considered the mission of prophets and their followers in Islam. This aligns with fulfilling their responsibilities as they benefit others in the community through these actions.", + "attributes": [ + { + "name": "tldr", + "value": "Prophets and followers must teach and guide others according to their mission." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Teaching and guiding others reflects the roles of prophets and their followers." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "It's crucial to have patience while facing harm in the path of guiding others, as reflected in God's message to His Prophet Muhammad ﷺ, emphasizing that previous prophets endured falsehood and harm until divine salvation arrived. This indicates that patience is vital for achieving righteous tasks.", + "attributes": [ + { + "name": "tldr", + "value": "Patience is essential when facing adversity in guiding others." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Patience is necessary when encountering difficulties in guiding others, as exemplified by past prophets." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The Quranic chapter Al-Asr highlights that humans are generally in a state of loss except those who believe, perform righteous deeds, and encourage truth and patience. The passage indicates that succeeding spiritually hinges on embodying these characteristics.", + "attributes": [ + { + "name": "tldr", + "value": "Success relies on belief, righteous actions, truth encouragement, and patience." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Chapter Al-Asr outlines actions to avoid loss: belief, good deeds, truth, and patience." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "From the verse, I learned that every human is inherently at a loss unless they believe, do good deeds, encourage truth, and encourage patience.", + "attributes": [ + { + "name": "tldr", + "value": "Humans are at a loss except those with faith, good deeds, truth, and patience." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Every human is considered to be in loss except those who fulfill specific criteria: belief, good deeds, urging truth, and urging patience." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The attributes listed are interrelated and inclusive, where faith leads to good deeds, which in turn involves encouraging truth and patience.", + "attributes": [ + { + "name": "tldr", + "value": "Faith and deeds encompass encouraging truth and patience." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The four attributes—faith, good deeds, urging truth, and patience—are interwoven, showing a progression from faith to action." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "opinion", + "content": "I think the emphasis on community support through mutual encouragement in truth and patience highlights the importance of social ties in personal and spiritual growth.", + "attributes": [ + { + "name": "tldr", + "value": "Community support is crucial for spiritual growth." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Encouraging each other in truth and patience underlines the necessity of mutual support within a community for personal and spiritual development." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the interrelation between knowledge, faith, good deeds, and patience in Islam. Those endowed with knowledge and faith are expected to perform righteous acts.", + "attributes": [ + { + "name": "tldr", + "value": "Knowledge and faith lead to righteous actions and mutual encouragement of truth and patience." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Islam emphasizes the integration of knowledge, faith, good deeds, and mutual encouragement of truth and patience as essential components of a believer's life. Performing righteous deeds is directly linked to possessing knowledge and faith." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text highlights four essential aspects derived from a particular surah: knowledge, righteous deeds, encouraging truth, and patience. These elements are interconnected, with each supporting the others.", + "attributes": [ + { + "name": "tldr", + "value": "Four intertwined aspects: knowledge, good deeds, truth encouragement, and patience form a believer's foundation." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The four aspects—knowledge, righteous deeds, encouraging truth, and patience—are crucial tenets of faith, representing both general and specific actions that believers must embody." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The excerpt mentions Imam Shafi'i's view on the significance of the surah, stating that it would have sufficed as an argument against people had nothing else been revealed. He highlights the profound implications despite its brevity.", + "attributes": [ + { + "name": "tldr", + "value": "Imam Shafi'i considers the surah sufficient proof for people due to its profound message." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Imam Shafi'i's commentary suggests that the surah encapsulates the essence of Islamic teaching in its concise format, distinguishing between those who succeed and those who do not, based on adherence to its core principles." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "Reflecting on the statement from Imam Al-Shafi'i, I realize that he emphasizes the significance of the Surah, highlighting its concise nature and profound impact. It simplifies the path to understanding the division of people into losers and winners, and outlines the reasons for success and prosperity.", + "attributes": [ + { + "name": "tldr", + "value": "Imam Al-Shafi'i highlights the concise yet profound nature of the Surah." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Imam Al-Shafi'i considers the Surah sufficient by itself to guide people, dividing them into successful and unsuccessful groups and providing reasons for success." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Imam Al-Bukhari, in his work \"Al-Jami' Al-Sahih,\" stresses the importance of knowledge preceding both speech and action. This is supported by the Quranic verse that places learning about monotheism before seeking forgiveness, aligning with the value placed on knowledge in Islamic teachings.", + "attributes": [ + { + "name": "tldr", + "value": "Imam Al-Bukhari stresses knowledge before action, as per Quranic teaching." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Quran emphasizes gaining knowledge, specifically of monotheism, before engaging in speech or action, as supported by Imam Al-Bukhari's work." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The Quranic instruction to first acquire knowledge of monotheism and then seek forgiveness illustrates the importance placed on understanding before action in Islam, suggesting that actions should be informed by proper knowledge.", + "attributes": [ + { + "name": "tldr", + "value": "The Quran places importance on knowledge before action." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Before actions are performed, including asking for forgiveness, one must first understand and acknowledge the oneness of God, highlighting the priority of knowledge in Islam." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text emphasizes the importance of knowledge before speech and action, as indicated by the sequence in the Quranic verse that mentions knowing there is no god but Allah before seeking forgiveness, illustrating the precedence of knowledge in Islamic teachings.", + "attributes": [ + { + "name": "tldr", + "value": "Knowledge precedes action in Islamic teachings." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "In Islam, acquiring knowledge, particularly of monotheism, is a prerequisite before any speech and action, like seeking forgiveness." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The requirement for every Muslim to learn and practice certain fundamental issues underscores the emphasis placed on knowledge in Islam.", + "attributes": [ + { + "name": "tldr", + "value": "Learning fundamental issues is mandatory for Muslims." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Both men and women are obligated to learn and practice three fundamental religious matters, highlighting the universal importance of knowledge in Islam." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The first of the three essential issues is acknowledging God's role as creator and sustainer, and the sending of messengers as greatest blessings to guide humanity, which signifies the importance of recognizing divine guidance in Islam.", + "attributes": [ + { + "name": "tldr", + "value": "Acknowledging divine creation and guidance is crucial in Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Understanding that God created, provides, and did not neglect us is linked to acknowledging the sending of messengers as a sign of God's guidance, representing a key aspect of belief in Islam." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "I learned that it is obligatory for every Muslim, both male and female, to learn certain aspects of their faith and implement them in their lives. This knowledge encompasses understanding the core principles of Islam, such as acknowledging God's oneness and the importance of following the teachings of the prophets.", + "attributes": [ + { + "name": "tldr", + "value": "Learning and implementing religious knowledge is obligatory for all Muslims." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Obligatory learning and practicing of key Islamic principles for all Muslims." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The first important matter Muslims must understand is that God created and provides for us, and did not leave us without guidance. Rather, God sent messengers with the truth to guide us. This emphasizes the concept of Tawhid (monotheism) and the significance of prophethood in Islam.", + "attributes": [ + { + "name": "tldr", + "value": "Understanding God's providence and prophetic guidance is critical in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Recognition of God's providence and the importance of the Prophets' guidance." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text refers to Quranic verses to provide evidence for the importance of following God's messengers. It draws a parallel between Prophet Muhammad's mission and that of Moses and Aaron, showing that disobedience to God's messengers, as demonstrated by Pharaoh's story, leads to dire consequences.", + "attributes": [ + { + "name": "tldr", + "value": "Quranic evidence underscores the consequences of disobeying prophets." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Quranic verses illustrate the results of rejecting prophetic messages, both in past and present." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Pharaoh disbelieved the messengers Moses and Aaron, and was subsequently punished by God for his claim of divinity.", + "attributes": [ + { + "name": "tldr", + "value": "Pharaoh rejected Moses and was severely punished by God." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Pharaoh rejected the prophets Moses and Aaron, claiming he was the supreme god, leading to God’s harsh punishment by drowning Pharaoh and his troops." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "God is the sole creator and provider, as illustrated in the verse from the chapter of Ar-Rum.", + "attributes": [ + { + "name": "tldr", + "value": "God is the creator and provider of all." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The text affirms that God alone created us and provides for us, underscoring the concept of Tawheed (Monotheism) in terms of recognizing God’s sole divinity and provision." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "opinion", + "content": "Tawheed, the oneness of worship, requires exclusive devotion to God, disallowing association with any other beings in worship.", + "attributes": [ + { + "name": "tldr", + "value": "Monotheism in worship entails exclusive devotion to God." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "This highlights the importance of monotheism in worship (Tawheed al-'Ibadah), meaning that worship should be dedicated solely to God without associating others, like angels or prophets, as partners in worship." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "A Muslim must acknowledge both Tawheed in rububiyyah (Lordship) and Tawheed in 'ibadah (worship) to be genuinely considered a follower of Islam.", + "attributes": [ + { + "name": "tldr", + "value": "True Islam requires recognizing both God’s Lordship and exclusive worship." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "True Islamic faith demands belief in both God's Lordship and exclusive worship, as merely acknowledging God’s dominion (as even polytheists did) is insufficient for Islam." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "opinion", + "content": "A believer should not form alliances with those who oppose God and His messenger, even if they are close relatives.", + "attributes": [ + { + "name": "tldr", + "value": "Believers should avoid alliances with God's enemies." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Islamic teachings advise against forming friendships or alliances with those who are adversaries to God and His Messenger, reinforcing the importance of loyalty in faith." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Allah's punishment of Pharaoh serves as a warning to those who deny their prophets. Pharaoh and his soldiers were drowned in the sea as a result of his denial.", + "attributes": [ + { + "name": "tldr", + "value": "Pharaoh's fate is a warning against denying prophets." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Allah took Pharaoh with a severe punishment because of his denial, serving as a warning to others." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The verse from the Quran emphasizes that Allah is the creator and provider for mankind.", + "attributes": [ + { + "name": "tldr", + "value": "Allah is recognized as mankind's creator and provider." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Quran states that Allah created and provided for mankind." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Tawhid al-Uluhiyyah, or the oneness of worship, requires Muslims to worship Allah alone without associating partners.", + "attributes": [ + { + "name": "tldr", + "value": "Muslims must worship Allah solely, without partners." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Islam emphasizes the oneness of worship, meaning exclusive devotion to Allah alone." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "opinion", + "content": "A person cannot be considered truly Muslim by acknowledging only the oneness of Lordship; both the oneness of Lordship and worship must be acknowledged.", + "attributes": [ + { + "name": "tldr", + "value": "True Islam requires belief in both the oneness of Lordship and worship." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Acknowledging both oneness of Lordship and worship is essential for being a true Muslim." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Muslims are prohibited from forming alliances with those opposed to Allah and His Messenger, even if they are close relatives.", + "attributes": [ + { + "name": "tldr", + "value": "Muslims should not ally with those against Allah, even if they are relatives." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Muslims are instructed not to form alliances with those who oppose Allah and the Prophet, regardless of close familial ties." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "In Islam, true believers are expected to oppose those who are enemies of Allah and His Messenger. This concept is referred to as 'mushāqa' which means severe opposition or enmity.", + "attributes": [ + { + "name": "tldr", + "value": "True believers oppose the enemies of Allah." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The term 'mushāqa' describes severe opposition to Allah and His Messenger, and believers are expected to hold this stance." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "One cannot truly be a believer if they ally with those opposing Allah, even if they are close relatives. This is emphasized by the Quranic verses highlighting that true faith prevents loving the enemies of Allah.", + "attributes": [ + { + "name": "tldr", + "value": "True faith prevents allying with Allah's enemies." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "True believers will not show love to those who oppose Allah and His Messenger, even if they are family." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The distinction between believers and non-believers is strong in this text, emphasizing that true believers receive divine support and eternal rewards, contrasting with the fate of non-believers who face Allah's anger.", + "attributes": [ + { + "name": "tldr", + "value": "Believers get divine support, non-believers face Allah's anger." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "There is a clear distinction that believers will receive rewards, while non-believers and hypocrites face displeasure and punishment from Allah." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text emphasizes that it is not permissible for a believer to align with or show allegiance to the enemies of God and His Messenger. This includes forming close bonds with non-believers who oppose religious teachings.", + "attributes": [ + { + "name": "tldr", + "value": "Believers must not form alliances with those who oppose God and His Messenger." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Quran clearly states that true believers will not show affection towards those who challenge God and the Prophet." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text draws upon Quranic verses to support the idea that believers are characterized by their separation from those who oppose God. The loyalty of believers should remain with God, regardless of familial ties.", + "attributes": [ + { + "name": "tldr", + "value": "Believers’ loyalty to God overrides familial ties." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Quran indicates that true believers maintain loyalty to God over family if the latter choose disbelief." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "It’s interesting to see the emphasis placed on cutting ties with those opposed to Islamic teachings, even if they are close family members. This highlights the importance of faith over blood relations in Islam.", + "attributes": [ + { + "name": "tldr", + "value": "Faith in Islam is emphasized over familial relationships." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The Islamic view emphasizes maintaining faithfulness to Islamic teachings over familial bonds." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text discusses two parties: the party of Satan, which ends in loss, and the party of the Merciful (God), which leads to success and the attainment of what is desired and the avoidance of what is feared.", + "attributes": [ + { + "name": "tldr", + "value": "There are two opposing parties, one led by Satan leading to loss, and the other led by God leading to success." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The text makes a clear distinction between the outcomes for the followers of Satan and the followers of God." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "opinion", + "content": "The mention of 'الحنيفية' as the religion of Ibrahim (Abraham) indicates that true monotheism, worshipping God sincerely, is emphasized as Ibrahim's way and should be followed.", + "attributes": [ + { + "name": "tldr", + "value": "Following the monotheistic faith of Ibrahim is portrayed as the correct path." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The mention of الحنيفية suggests an emphasis on pure monotheism, following the faith of Ibrahim." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "It is emphasized that God ordered all creation to worship Him alone, as evidenced by the citations from the Quran commanding worship and rejection of other deities.", + "attributes": [ + { + "name": "tldr", + "value": "God commands all people to worship Him alone without associating partners." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The consistent message across the Quran is for people to practice monotheism and avoid idolatry." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "In this text, I learned that believers who are true to their faith and oppose God's enemies are those whose faith is inscribed in their hearts. God supports them with His spirit and promises them paradise with rivers flowing beneath, where they will dwell eternally, content in God's pleasure. These individuals are identified as 'Hizbullah' (the party of God), and they are successful in contrast to 'Hizb al-Shaytan' (the party of Satan), comprising disbelievers and hypocrites destined for loss.", + "attributes": [ + { + "name": "tldr", + "value": "Believers with inscribed faith opposed to God's enemies are promised paradise, contrasting the doomed 'party of Satan.'" + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The believers who oppose God's enemies are promised eternal paradise, supported by God's spirit." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "It's interesting to see how the text distinguishes between 'Hizbullah' and 'Hizb al-Shaytan,' paralleling them as two opposing groups with distinct outcomes. This dichotomy emphasizes the ultimate victory and fulfillment for those aligned with faith and righteousness, known as 'Hizbullah.'", + "attributes": [ + { + "name": "tldr", + "value": "The opposition between 'Hizbullah' and 'Hizb al-Shaytan' underscores spiritual alignment and destiny." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The text creates a dichotomy between 'Hizbullah' and 'Hizb al-Shaytan,' highlighting their spiritual and eschatological differences." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text advises learning about and adhering to 'Al-Hanifiyyah,' described as the pure monotheistic tradition of Abraham. This tradition involves worshiping God sincerely and exclusively, with a commitment to true faith devoid of idolatry, as Abraham was portrayed as a devout monotheist in the Quran.", + "attributes": [ + { + "name": "tldr", + "value": "Understanding 'Al-Hanifiyyah,' the monotheistic faith of Abraham, is emphasized." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The text emphasizes the importance of 'Al-Hanifiyyah,' the monotheistic tradition of Abraham, as true worship of God." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The essence of worship in Islam is the oneness of God, as indicated in the Quranic verse that states the purpose of creating jinn and humans is to worship God alone without partners. Worship is valid only when it is accompanied by monotheism. If polytheism enters worship, it invalidates it; thus, worshiping others with God is not considered true worship of God.", + "attributes": [ + { + "name": "tldr", + "value": "Worship in Islam requires belief in the oneness of God; polytheism invalidates it." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The foundation of Islamic worship is the oneness of God, and polytheism nullifies worship." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The greatest command in Islam is monotheism, and the most obligatory act for a Muslim is to worship God alone, encapsulated in the declaration 'There is no deity but God.'", + "attributes": [ + { + "name": "tldr", + "value": "Monotheism is the greatest commandment in Islam, essential for worship." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Monotheism is emphasized as the most important command in Islam, essential for proper worship." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The greatest sin in Islam is major polytheism, which has three specific consequences: it is unforgivable unless repented for, it nullifies all deeds, and it results in eternal punishment in Hell for those who die upon it.", + "attributes": [ + { + "name": "tldr", + "value": "Major polytheism is unforgivable, nullifies deeds, and results in eternal punishment." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The severe consequences of major polytheism include unforgiveness, nullification of deeds, and eternal Hell." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The fundamental belief in Islam, derived from the teachings of Prophet Ibrahim, is the worship of Allah alone without associating partners with Him. This principle is foundational and is repeatedly commanded by Allah in the Quran, such as in Surah Al-Baqarah 2:21-22 and Surah An-Nisa 4:36.", + "attributes": [ + { + "name": "tldr", + "value": "Islam emphasizes worshiping Allah alone without partners." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The primary teaching in Islam is the monotheistic belief in worshiping Allah alone, as demonstrated by commands in the Quran." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The purpose of creation, according to Islamic teachings, is for both humans and jinn to worship Allah alone. This is clearly stated in Surah Adh-Dhariyat 51:56, reinforcing the belief that worshiping Allah alone is the ultimate purpose.", + "attributes": [ + { + "name": "tldr", + "value": "Humans and jinn were created to worship Allah alone." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Allah created humans and jinn specifically for the purpose of worship, which emphasizes the monotheistic foundation of Islam." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "opinion", + "content": "The text elaborates that worshiping Allah without associating partners (Tawheed) is the greatest command, while associating partners with Allah (shirk) is the gravest sin. This emphasizes the central importance of monotheism in Islam.", + "attributes": [ + { + "name": "tldr", + "value": "Tawheed is the highest command; shirk is the gravest sin." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Monotheism is the central tenet of Islam, and the sole worship of Allah is considered the highest obligation, making any form of shirk the most severe transgression." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "This text emphasizes the fundamental principle in Islam of worshiping only Allah and avoiding associating partners with Him. It references Ibn al-Qayyim's warning against idol worship and emphasizes the requirement for Muslims to strive for Tawheed (monotheism) and avoid major Shirk (polytheism).", + "attributes": [ + { + "name": "tldr", + "value": "Muslims must focus on Tawheed and avoid Shirk." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The text stresses the importance of Tawheed (monotheism) and warns against Shirk (polytheism), following Ibn al-Qayyim's advice." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The three fundamental principles, according to the text, are knowing one's Lord, one's religion, and the Prophet Muhammad ﷺ. These are referred to as the 'three principles' in Islamic knowledge.", + "attributes": [ + { + "name": "tldr", + "value": "Three fundamental principles in Islam: God, religion, Prophet Muhammad ﷺ." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The text outlines the 'three principles': knowledge of one's Lord, religion, and the Prophet Muhammad ﷺ, fundamental to Islamic teachings." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "In Islam, these three principles are questioned during the trial in the grave. The soul is asked about its Lord, religion, and the Prophet. The correct answers affirm one’s faith and belief.", + "attributes": [ + { + "name": "tldr", + "value": "Three principles are questioned in the grave in Islamic belief." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The three principles are crucial for the questioning in the grave: acknowledgment of God, Islam as the religion, and Muhammad ﷺ as the Prophet, determining one's afterlife path." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "In Islam, associating partners with God (shirk) is considered an unforgivable sin if one dies upon it. This highlights the importance of maintaining pure monotheism in Islamic teachings.", + "attributes": [ + { + "name": "tldr", + "value": "Shirk is the only unforgivable sin in Islam if not repented before death." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Quran explicitly states that God will not forgive the sin of associating partners with Him, but He may forgive other sins as He wills." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Shirk nullifies all good deeds performed by a person. This teaches that Islamic belief prioritizes the purity of faith over actions.", + "attributes": [ + { + "name": "tldr", + "value": "Shirk invalidates all deeds, emphasizing faith's integrity over actions." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "According to the Quran, anyone who associates partners with God will have their deeds voided, underscoring the vital importance of tawhid (monotheism)." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "A person who dies in a state of shirk is condemned to eternal punishment in Hell. This reflects the gravity of this sin within Islamic doctrine.", + "attributes": [ + { + "name": "tldr", + "value": "Dying in shirk leads to eternal punishment, underlining its severity." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Quran emphasizes that disbelievers and those who commit shirk will be in Hell forever, categorizing them as the worst of creatures." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The text discusses the Islamic belief about the fate of believers and disbelievers after death, including an overview of the arrival of angels for questioning and the resulting consequences. It presents a vivid distinction in the treatment of believers versus non-believers in the afterlife.", + "attributes": [ + { + "name": "tldr", + "value": "The text contrasts the fates of believers and disbelievers after death according to Islamic teachings." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Believers are clothed and opened a door to Paradise, while disbelievers face punishment and a door to Hell." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The three fundamental principles in Islam mentioned are knowledge of the messenger, the One who sent him, and the message itself. This emphasizes the importance of recognizing God as the one who sends, the Prophet Muhammad as the messenger, and Islam as the received message.", + "attributes": [ + { + "name": "tldr", + "value": "Understanding the sender, messenger, and message is crucial in Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The essence of Islamic beliefs is based on God being the sender, Muhammad as the messenger, and Islam as the message." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "opinion", + "content": "The method of teaching through questions and answers is suggested to be effective and beneficial for learning, as used by the religious teacher (sheikh) in explaining the fundamentals of Islam.", + "attributes": [ + { + "name": "tldr", + "value": "The question-and-answer method is regarded as an effective teaching strategy." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The sheikh's detailed method involves using questions and answers to explain religious concepts systematically." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "opinion", + "content": "Reflecting on this passage, I realize that understanding these three core principles is fundamental in Islam. They shape a Muslim's faith and guide them through life and even after death.", + "attributes": [ + { + "name": "tldr", + "value": "The three essential principles in Islam are knowing God, one's religion, and the Prophet." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The importance of knowing God, Islam, and the Prophet Muhammad ﷺ is emphasized as they are fundamental to Islamic teachings and key to answering questions in the afterlife." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The concept of the 'three principles' refers to knowing God as the creator and sustainer, understanding Islam as the true religion, and recognizing Prophet Muhammad ﷺ as the final messenger.", + "attributes": [ + { + "name": "tldr", + "value": "The 'three principles' are understanding God, Islam, and the Prophet." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The three principles are integral to Islamic belief, requiring knowledge of God, Islam, and Prophet Muhammad ﷺ." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The phrase 'رب العالمين' in the verse 'الحمد لله رب العالمين' refers to Allah as the Lord of all worlds. This emphasizes the belief that all forms of praise are solely due to Allah because He is the sustainer and caretaker of everything that exists.", + "attributes": [ + { + "name": "tldr", + "value": "'رب العالمين' denotes Allah as the Lord of all worlds, deserving all praise." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Allah is acknowledged as the Lord of all worlds, reinforcing that all praise belongs to Him." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "Everything except Allah is regarded as a 'world' or a 'sign'. The creations like the heavens and the earth act as signs pointing towards their Creator.", + "attributes": [ + { + "name": "tldr", + "value": "All creations are signs of Allah's existence." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Creations like the heavens and earth serve as signs of their Creator." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text explains that the night, day, sun, and moon are considered both signs and creations. Similarly, the seven heavens and the earth, and everything between them, are signs of Allah's existence and power.", + "attributes": [ + { + "name": "tldr", + "value": "Natural phenomena are signs and creations of Allah." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Night, day, the sun, and the moon are all signs and creations reflecting Allah's might." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "opinion", + "content": "The text suggests that recognizing Allah through His signs and creations is a powerful method of affirmation for believers, as these signs reinforce understanding of a creator and sustainer.", + "attributes": [ + { + "name": "tldr", + "value": "Recognizing Allah through creation is a strong affirmation of faith." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The signs in the universe strengthen the belief in Allah as the creator." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text describes the experiences of believers and non-believers after death according to Islamic beliefs. Believers are welcomed with comforts of paradise in their graves, while non-believers face the torment of hellfire.", + "attributes": [ + { + "name": "tldr", + "value": "Believers receive paradise comforts; non-believers face hellfire torment." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The text explains that after death, a believer's soul is treated with comfort and spaciousness in the grave, experiencing the pleasantness of paradise, while a non-believer faces questioning from angels and is inflicted with the torments of hellfire, including confinement and suffering." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The three fundamental principles mentioned are knowledge of God (the sender), Prophet Muhammad (the messenger), and Islam (the message). These are key concepts in Islamic teachings.", + "attributes": [ + { + "name": "tldr", + "value": "The key principles of Islam: God, Prophet Muhammad, and the message of Islam." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The text highlights three fundamental principles: acknowledging God as the sender, Prophet Muhammad as His messenger, and Islam as the message. These principles are crucial in understanding the core of Islamic theology." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The educational method of using questions and answers is noted as effective and beneficial for learning these principles.", + "attributes": [ + { + "name": "tldr", + "value": "Question and answer method is effective for teaching Islamic principles." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The text mentions the use of a question and answer method for teaching the principles of Islam, suggesting that this approach is engaging and helps in deeper understanding." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "God is described as the creator and the orchestrator of the universe. This conveys the belief that everything functions under His command, as He created and governs all things.", + "attributes": [ + { + "name": "tldr", + "value": "God is the creator and sustainer of the universe." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The verse highlights that God is the creator and owner of any command over the universe, affirming His authority and power." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "opinion", + "content": "Understanding God through His signs in the universe and revelation helps believers acknowledge His wisdom and greatness. Reflecting on creation leads to recognition of God's attributes and capabilities.", + "attributes": [ + { + "name": "tldr", + "value": "Understanding God involves reflecting on creation and His revelation." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Through reflection on God’s signs and scriptures, one gains an intellectual understanding of His power and wisdom." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text indicates that worshipping God alone is central to Islamic teaching. It emphasizes that God is the sole entity worthy of worship due to His creative power and provision for mankind.", + "attributes": [ + { + "name": "tldr", + "value": "Worship should be directed solely to God, the Creator and Sustainer." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "God commands all people to worship Him alone, citing His acts of creation and provision as the justification for this exclusive devotion." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Reflecting on the text, I've learned that in Islamic teachings, acknowledging Allah as the sole creator and sustainer is a fundamental belief. He is recognized as the source of all blessings and the one who nurtures all creation. This understanding is rooted deeply in the concept of Tawhid, the oneness of God, which is central to Islamic faith.", + "attributes": [ + { + "name": "tldr", + "value": "In Islam, God is seen as the creator and sustainer, bestowing all blessings." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Allah is acknowledged as the creator and provider of all blessings in Islam." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "I learned that Ibn Kathir emphasizes that the creator of the heavens and the earth, who provides sustenance, is the only one deserving of worship. Worshipping others alongside God is seen as deviation from the straight path and equating others with God, who has no equal.", + "attributes": [ + { + "name": "tldr", + "value": "Ibn Kathir asserts that God is the only entity worthy of worship, as worshipping others is misleading." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Ibn Kathir states that only God, the creator, is worthy of worship, and associating others with Him is misguided." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "Reflecting on various forms of worship, I recognize that they encompass both internal actions, like fear and reliance on God, and external actions, such as prayer and sacrifice. These acts of worship are intended solely for God.", + "attributes": [ + { + "name": "tldr", + "value": "Worship includes internal and external acts, all dedicated to God alone." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The text outlines different forms of worship, both internal (fear, reliance) and external (prayer, sacrifice), meant solely for God." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "opinion", + "content": "I feel that this interpretation places significant emphasis on the exclusivity of worship for God, reinforcing the concept of monotheism in Islam.", + "attributes": [ + { + "name": "tldr", + "value": "The interpretation underscores strict monotheism and the exclusivity of worship for God." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The text strongly supports monotheism, emphasizing that worship should be exclusively for God." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The term 'Rabb' in the Islamic context encompasses the meanings of owner, benefactor, and deity. This is reflected in the verse \"All praise is due to Allah, the Lord of all worlds.\"", + "attributes": [ + { + "name": "tldr", + "value": "'Rabb' means owner, benefactor, and deity in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The name 'Rabb' signifies roles of ownership, benefaction, and worship in Islamic theology as noted by the emphasis on praising Allah as the one worthy of worship." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The universe and everything within it are considered signs of Allah's creation and management, illustrating the divine order and control.", + "attributes": [ + { + "name": "tldr", + "value": "Creation is seen as a sign of Allah's existence and management." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Everything in the universe, including the heavens, earth, and all within, serves as signs ('Ayat') of Allah's existence and creative power. This aligns with the belief that creation points to a creator." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Celestial phenomena like day, night, the sun, and the moon are considered both signs and creations of Allah, manifesting divine power and wisdom.", + "attributes": [ + { + "name": "tldr", + "value": "Day, night, sun, and moon are signs of Allah's power." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The alternation of night and day and the presence of celestial bodies are seen as clear signs of Allah's orderly and wise creation. The Quran often references these as evidence of divine governance." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text underscores the importance of dedicating worship solely to Allah, as evidenced by the verse from Surah Al-Jinn, which states that mosques are for Allah, and thus, no one else should be invoked alongside Him.", + "attributes": [ + { + "name": "tldr", + "value": "Worship and prayer should be directed solely toward Allah." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Quran emphasizes that worship and prayer are due only to Allah, as the mosques are built for His exclusive worship." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "Reflecting on the text, it's clear that associating partners with Allah in worship is considered polytheism, which is highly condemned in Islam. This is supported by several Quranic verses, such as the admonition against calling upon other deities alongside Allah, which results in one's deeds being nullified.", + "attributes": [ + { + "name": "tldr", + "value": "Associating others with Allah in worship results in nullification of deeds." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Associating others with Allah in acts of worship is strictly forbidden, leading to the nullification of good deeds as it constitutes shirk, a major sin in Islam." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "opinion", + "content": "After pondering on the text, I feel that the emphasis on dua (supplication) being at the core of worship is profound. This highlights the intimate and direct relationship between a believer and Allah, as illustrated by the encouragement for believers to call upon Allah privately and earnestly.", + "attributes": [ + { + "name": "tldr", + "value": "Dua is central to worship and fosters a direct connection with Allah." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Dua is described as the essence of worship, highlighting the personal and direct connection between the individual and Allah, encouraging sincere and private supplication." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The sky is described as a safeguarded ceiling, and people often disregard its signs. This suggests that natural phenomena serve as signs of Allah's creation.", + "attributes": [ + { + "name": "tldr", + "value": "The sky is a protective ceiling and a sign of God's creation, often overlooked by people." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The verse describes the sky as a safeguarded ceiling, implying it is a sign of God's creation, yet people ignore these signs." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The natural elements, like day, night, sun, and moon, are signs of God's creation. They emphasize the importance of worshiping the creator rather than the creation itself.", + "attributes": [ + { + "name": "tldr", + "value": "Natural elements are signs pointing to God's creative power, urging worship of the creator." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "These elements are not to be worshipped but are indicators of the existence and power of Allah, encouraging worship solely directed to Him." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "opinion", + "content": "Reflecting on the creation of the heavens and earth in six days, one can appreciate the systematic and orderly nature of the universe, suggesting a wise and powerful creator.", + "attributes": [ + { + "name": "tldr", + "value": "The universe's creation reflects God's wisdom and power, aligning with the idea of a systematic universe." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The structured nature of the cosmos indicates Allah's wisdom and power, aligning with Quranic descriptions." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Human beings can understand their creator through rational contemplation of worldly signs and through revelation.", + "attributes": [ + { + "name": "tldr", + "value": "Knowledge of God can be gained through contemplation and revelation." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Understanding Allah comes from observing natural signs and studying divine revelation." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The Quran describes God with beautiful names and attributes, offering a comprehensive understanding of His nature.", + "attributes": [ + { + "name": "tldr", + "value": "The Quran provides a detailed description of God's names and attributes." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Through the Quran, Allah is described using His names and attributes, which help believers understand His nature." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The discussion emphasizes that supplication (du'a) is a form of worship in Islam. This is supported by a Quranic verse and the hadith \"Supplication is worship.\" Scholars divide supplication into two categories: the supplication of request, like asking for forgiveness, and the supplication of worship, which encompasses all acts of worship.", + "attributes": [ + { + "name": "tldr", + "value": "Supplication is a key form of worship, divided into requests and acts of worship." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Supplication is emphasized as a primary form of worship in Islam. Scholars categorize it into supplication of request and supplication of acts like prayer and fasting." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Fear of God is highlighted as a significant state of the heart, essential for preventing sin. Various Quranic verses are cited to support the importance of fearing God rather than people. This fear is seen as a protective and guiding reverence that encourages righteous behavior.", + "attributes": [ + { + "name": "tldr", + "value": "Fear of God is integral in guiding moral behavior and avoiding sin." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The text highlights the importance of fearing Allah, citing Quranic verses that instruct believers to fear God instead of other people, to maintain moral conduct." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The text discusses different types of fear related to creation, some of which can lead to shirk (associating partners with God), such as fearing idols or believing they have powers over fate. This emphasizes the importance of understanding and directing fear appropriately according to Islamic teachings.", + "attributes": [ + { + "name": "tldr", + "value": "Misplaced fear towards creation can lead to shirk, so fear should be directed towards God." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "There is a caution against fears directed towards creation, like idols, which can lead to shirk. Proper understanding and directing of fear is crucial in Islamic belief." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the concept of 'rabb' (Lord) as the one who is worshipped, emphasizing that Allah, as the creator and sustainer, is the only worthy recipient of worship.", + "attributes": [ + { + "name": "tldr", + "value": "Allah is the sole deity deserving of worship as the creator and sustainer." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Allah is defined as the creator and sustainer who deserves worship, as stated in the Quranic verse that urges people to worship their Lord alone." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "opinion", + "content": "Reflecting on the text, I find that it strongly argues for monotheism. It highlights that recognizing Allah as the sole creator implies a duty to worship Him alone, without associating any partners with Him.", + "attributes": [ + { + "name": "tldr", + "value": "Monotheism is emphasized by recognizing Allah as the sole creator deserving of worship." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Acknowledging Allah's role as the creator should lead one to worship Him exclusively, as stated in 'La ilaha illallah' (There is no deity but Allah)." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The commentary by Ibn Kathir reiterates the importance of recognizing Allah's unique role in creation, which supports the argument for His exclusive worship.", + "attributes": [ + { + "name": "tldr", + "value": "Ibn Kathir supports the view that Allah's role as the creator justifies His exclusive worship." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Ibn Kathir emphasizes that only the creator of the heavens and the earth should be worshiped, a logical conclusion according to the scripture." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "From the text, I learned that fear can be classified into two main types: fear as a sin, such as failing to engage in jihad out of cowardice or neglecting to enjoin good and forbid evil due to fear of harm from others, and natural fear, such as fear of harm from enemies or harmful animals, which is not sinful. This distinction emphasizes personal accountability in avoiding fear-driven sinful behavior, while acknowledging natural human responses to danger.", + "attributes": [ + { + "name": "tldr", + "value": "Fear can be sinful if it leads to neglecting religious duties, but natural fear isn't sinful." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Fear is considered sinful when it prevents performing religious duties like jihad or enjoining good, but natural fear of harm is not sinful." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The text beautifully ties the concepts of hope and fear, showcasing how a believer is encouraged to maintain both. Hope, as described by the reference to Quranic verses, is the expectation of God's mercy and forgiveness, while fear pertains to the caution of God's displeasure or punishment. This duality guides a believer's actions towards righteousness while remaining humble and aware of divine justice.", + "attributes": [ + { + "name": "tldr", + "value": "Hope and fear are dual motivators for a believer's actions, balanced to ensure righteousness and humility." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Hope and fear are two complementary motivators for believers, driving them to perform righteous deeds while being mindful of divine judgement." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "I recognized from this text that reliance on God, or tawakkul, is an integral part of faith. It's an act of worship where the heart wholeheartedly depends on God and entrusts all affairs to Him. The text underscores the Quranic basis for this reliance and praises those who practice it, indicating that a true believer should place their trust in God.", + "attributes": [ + { + "name": "tldr", + "value": "Tawakkul, or relying on God, is essential and praised in faith practice." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Tawakkul is essential in Islam, where believers place their trust in God, as supported by Quranic verses." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text emphasizes the concept of worship in Islam, listing various forms such as prayer, fear, hope, and reliance that are all directed solely towards God.", + "attributes": [ + { + "name": "tldr", + "value": "Worship in Islam encompasses various actions and is solely for God." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The text describes different types of worship that include both internal acts like fear and hope, and external acts like prayer and sacrifice, all dedicated to God alone." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Worship is highlighted as a right exclusive to God, supported by Quranic verses urging people to worship Him alone without associating partners.", + "attributes": [ + { + "name": "tldr", + "value": "Worship is an exclusive right of God, supported by Quranic teachings." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The piece underscores that worship, in all its forms, is a unique right of God, as emphasized by Quranic injunctions. Examples include engaging in inner devotion and outward rituals to acknowledge God's singular divinity." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The Quranic directive is clear that mosques are solely for the worship of God and should not be used to worship others.", + "attributes": [ + { + "name": "tldr", + "value": "Mosques are designated for God’s worship alone." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The text outlines that mosques are meant exclusively for the worship of God, with a warning against associating any partners in worship, mirroring the Quranic emphasis on monotheism." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text emphasizes that a believer must rely solely on God and not on others, illustrating reliance on God as a fundamental aspect of faith. This trust in God is supported by Quranic references that urge believers to earnestly pursue good actions and seek God's help in times of need.", + "attributes": [ + { + "name": "tldr", + "value": "Believers should rely solely on God as part of their faith." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Believers are encouraged to trust in God alone, as highlighted by numerous Quranic verses." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The concept of 'رغبة' (hope) and 'رهبة' (fear) is addressed with a reference to Quran 21:90, which shows that these emotions are integral to worship and approaching God. It highlights the urgency and devotion in the believer's actions, expressing a balance between yearning for God's mercy and fearing His displeasure.", + "attributes": [ + { + "name": "tldr", + "value": "Hope and fear in God are key components of worship." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The balance of hope and fear is an essential part of a believer's relationship with God, driving them to pursue good deeds." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The idea of returning to God, known as 'الإنابة', is explained with Quranic verse 39:54. It's about constantly turning towards God in all matters, showing submission, obedience, and avoidance of prohibition, underlining a continuous, conscious relationship with the divine.", + "attributes": [ + { + "name": "tldr", + "value": "Returning to God in all matters is known as 'الإنابة'." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "'الإنابة' signifies a constant return and submission to God, ensuring obedience and connection with Him." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The concept of seeking God's help, or 'الاستعانة', is outlined using Quran 1:5. The phrase 'Iyyaka naʿbudu wa iyyaka nastaʿīn' emphasizes that worship and seeking assistance should be directed solely to God.", + "attributes": [ + { + "name": "tldr", + "value": "'الاستعانة' means seeking help only from God." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Seeking assistance is an act directed only towards God, reinforcing His role as the sole power to aid." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The act of seeking refuge in God is known as 'الاستعاذة', portrayed in Quran 113:1 and 114:1. This practice of saying 'I seek refuge with the Lord' illustrates the believer's recognition of God as the ultimate protector and source of safety from harm.", + "attributes": [ + { + "name": "tldr", + "value": "'الاستعاذة' is seeking refuge in God." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Seeking refuge, or 'الاستعاذة', reflects dependence on God for protection against evil and harm." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "I learned that associating partners with Allah is a grave sin in Islam, referred to as shirk. It is strongly condemned and leads to the nullification of one's deeds, making one among the disbelievers.", + "attributes": [ + { + "name": "tldr", + "value": "Associating partners with Allah is considered grave and nullifies deeds." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Shirk is heavily condemned and leads to deeds being nullified, rendering one among the disbelievers." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "I learned that calling upon Allah in dua (prayer) is a fundamental aspect of worship, and doing so with humility and sincerity is encouraged in the Quran.", + "attributes": [ + { + "name": "tldr", + "value": "Dua is a core aspect of Islamic worship." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Dua, or supplication, is central to worship in Islam and should be done sincerely and humbly." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "In contemplating the text, I realize the emphasis Islam places on monotheism and sincere worship to Allah alone, highlighting the spiritual significance of dua as communication with the divine.", + "attributes": [ + { + "name": "tldr", + "value": "Monotheism and sincere worship are central themes in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The text emphasizes monotheism and sincere worship, with dua as a key form of worship in Islam." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "I learned that in Islam, when one reads the Quran, it is a practice to seek refuge with Allah from Satan by saying, 'I seek refuge with Allah from the accursed Satan.' This highlights the importance of protection and purity when engaging with the Quran.", + "attributes": [ + { + "name": "tldr", + "value": "Seek refuge from Satan when reading the Quran." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The practice of seeking refuge in God before reading the Quran underscores a foundational Islamic practice of maintaining spiritual purity and divine protection." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The act of slaughtering an animal is considered a significant form of worship in Islam, intended to draw nearer to Allah. This is supported by Quranic verses that associate prayer and sacrifice, such as the command to perform these acts on Eid al-Adha, which involves the festival prayer followed by the offering of a sacrificial animal.", + "attributes": [ + { + "name": "tldr", + "value": "Slaughtering as worship is emphasized in Islam, practiced during Eid." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Slaughtering animals during Eid al-Adha is a form of worship to honor and thank Allah, demonstrating obedience and gratitude." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Islam encourages fulfilling vows, explicitly those that involve acts of obedience to Allah. Verses from the Quran and teachings from the Prophet Muhammad emphasize the importance of fulfilling vows made to Allah, while also cautioning against making vows that involve sinful actions.", + "attributes": [ + { + "name": "tldr", + "value": "Fulfilling vows to Allah is important, but sinful vows should not be made." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The act of making and fulfilling vows is seen as a commitment to perform obedient acts toward Allah, reflecting one's devotion and sincerity." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "From this passage, I learned that the verse from the Quran in Surah Al-Baqarah emphasizes the importance of faith and guidance by invoking Allah. It declares that accepting and believing in Allah leads to righteous guidance.", + "attributes": [ + { + "name": "tldr", + "value": "Believing in Allah and praying to Him leads to guidance and righteousness." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The relationship between belief and guidance is highlighted, showing that belief in Allah is a pathway to receiving His guidance." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The hadith mentioned reveals a profound Islamic principle: that supplication, or 'dua,' is considered the heart of worship. This underscores the very essence of engaging in prayer and turning towards Allah.", + "attributes": [ + { + "name": "tldr", + "value": "Dua is the essence of worship in Islam." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Supplication is central to worship, highlighting the intimate connection between worship and directly addressing Allah through prayer." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "I realize the scholars' division of supplication into two types—petition and worship—illustrates the broad scope of worship in Islam. It expands the concept of prayer beyond mere requests to include all acts of devotion and obedience, reflecting an integrated spiritual practice.", + "attributes": [ + { + "name": "tldr", + "value": "Supplication includes both direct requests and acts of worship." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Dua is not only about making requests but encompasses all worship, emphasizing a holistic approach to devotion." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text explains fear of God as a significant spiritual state. Verse from Surah Ali 'Imran illustrates that fearing Allah is commended, as it prevents transgressions and is a revered state of the heart.", + "attributes": [ + { + "name": "tldr", + "value": "Fear of God is crucial and prevents disobedience." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Fear, reverence, and awe towards Allah are important qualities that guide believers away from sin." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "Reflecting on the nature of promises made to God, I realize the importance of fulfilling them, especially when these promises are made in moments of desperation or need for divine intervention. The text highlights how failing to fulfill a vow, once the desired outcome is achieved, aligns with the characteristics of hypocrisy as mentioned in the Quran.", + "attributes": [ + { + "name": "tldr", + "value": "Not fulfilling promises to God reflects hypocrisy." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "God criticizes those who break promises made to Him, especially when these promises are made in times of vulnerability, as doing so is considered a trait of hypocrites." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "I learned that Islam, as presented in the text, is portrayed as a continuum of the same monotheistic tradition sent through various prophets from Noah to Muhammad. A fundamental aspect of being Muslim is the total submission to God through monotheism, obedience, and disassociation from polytheism and its adherents.", + "attributes": [ + { + "name": "tldr", + "value": "Islam is monotheism, obedience, and rejection of idolatry." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Islam is defined as submitting to God through monotheism, obeying His commands, and rejecting polytheism, reflecting the singular message by all prophets." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "Reflecting on the different types of fear mentioned, I find it intriguing how fear can range from an act of shirk to natural fear. The distinction between fearing something with divine attributes, such as idols, versus natural fears like wild animals, shows a nuanced understanding of what Islam considers permissible or sinful fear. This really highlights the importance of intention and belief in assessing fear's impact on one's faith.", + "attributes": [ + { + "name": "tldr", + "value": "Fear can be shirk if associated with divine attributes, but natural fear isn't sinful." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Different types of fear are explored, with some being sinful and others natural." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "I learned that hope in Islam is linked to longing for the mercy and forgiveness of Allah. This is exemplified in the directive to perform righteous deeds without associating partners with Allah. It's interesting to see how fear and hope are balanced in a believer's life, encouraging devotion and righteous actions.", + "attributes": [ + { + "name": "tldr", + "value": "Hope involves longing for Allah's mercy and is balanced with fear." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Hope in Islam entails longing for Allah’s mercy, coupled with righteous action." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "opinion", + "content": "Observing the balance of fear and hope in a believer's life teaches me that both emotions drive people towards seeking closeness to God. This balance seems fundamental in maintaining faith and righteousness.", + "attributes": [ + { + "name": "tldr", + "value": "Fear and hope are balanced to maintain faith and righteousness." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Balancing fear and hope is fundamental to maintaining faith in Islam." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text explains the three core levels of faith in Islam: Islam, Iman, and Ihsan. These are foundational aspects of the religion and are supported by Hadith Jibril.", + "attributes": [ + { + "name": "tldr", + "value": "Islam, Iman, and Ihsan are the fundamental levels of faith in Islam, as mentioned in Hadith Jibril." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islam has different levels of adherence and practice: Islam itself as the practice, Iman as the belief, and Ihsan as spiritual excellence. These are key concepts in understanding Islamic spirituality." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The five pillars of Islam are foundational religious practices in the Islamic faith: Shahadah (faith), Salah (prayer), Zakat (charity), Sawm (fasting), and Hajj (pilgrimage).", + "attributes": [ + { + "name": "tldr", + "value": "The five pillars of Islam are essential practices: Shahadah, Salah, Zakat, Sawm, and Hajj." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The pillars are considered obligatory acts of worship and are fundamental to a Muslim's faith and practice." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The Shahada, \"There is no god but Allah, and Muhammad is the Messenger of Allah,\" embodies the monotheistic essence of Islam, rejecting any deities besides Allah.", + "attributes": [ + { + "name": "tldr", + "value": "The Shahada is a declaration of monotheism and the prophethood of Muhammad." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Shahada is central to Islamic belief, signifying the rejection of all false gods and the acceptance of the oneness of Allah." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "From this text, I understand that fear in the Islamic context involves being wary of what is disliked or feared, particularly God's punishment and wrath. It's seen as a necessary aspect of faith, encouraging believers to live righteously.", + "attributes": [ + { + "name": "tldr", + "value": "Fear of God in Islam involves being wary of His punishment and is considered part of faith." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Fear is a natural response to what is feared or disliked, especially concerning God's punishment and displeasure." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "From the text, I gathered that in Islam, reliance upon God (tawakkul) is an essential form of worship, where the heart depends entirely on God and delegates all affairs to Him.", + "attributes": [ + { + "name": "tldr", + "value": "Reliance (tawakkul) on God is a key form of worship in Islam." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Tawakkul involves trusting God entirely and delegating all matters to Him." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "opinion", + "content": "Reflecting on the verses mentioned, it seems that having trust in God should lead to increased faith and peace of mind, knowing that He is sufficient for the believer.", + "attributes": [ + { + "name": "tldr", + "value": "Trusting God leads to stronger faith and peace of mind." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Believers should feel secure and have increased faith by relying on God, recognizing His sufficiency." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The Islamic teachings also emphasize returning to God (inabah) in all matters, which involves submitting to Him, worshipping Him, and adhering to His commands while avoiding prohibitions.", + "attributes": [ + { + "name": "tldr", + "value": "Returning to God involves full submission and adherence to His commands." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Inabah involves submission to God, worship, and adherence to His commands." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the concept of Tawheed (the oneness of God) by stating that nothing deserves worship except Allah. This is emphasized by negating any deity other than Allah and affirming His exclusive right to worship.", + "attributes": [ + { + "name": "tldr", + "value": "Tawheed means only Allah deserves worship, affirming His oneness." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The negation of other deities and affirmation of worship solely to Allah highlights the concept of Tawheed, establishing His oneness in worship and sovereignty." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The example of Prophet Ibrahim (Abraham) breaking ties with those who worship others besides Allah demonstrates the principle of disassociation from polytheism. This is evidenced by the Quranic verse where Ibrahim declares his disassociation from the idols his people worship, except the Creator.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Ibrahim's story illustrates disassociation from polytheism, affirming Tawheed." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Prophet Ibrahim's stance illustrates the importance of disassociating from polytheism as a principle of Tawheed, focusing on worshiping the Creator alone." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The Quranic command to call People of the Book to a common word that involves worshiping only Allah and not associating partners with Him indicates the universality of the message of Tawheed. It emphasizes not taking others as lords beside Allah.", + "attributes": [ + { + "name": "tldr", + "value": "A call for unity on worshiping only Allah, emphasizing Tawheed's universality." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The verse calling the People of the Book to a shared belief in the oneness of God reflects the message's universal scope, highlighting the importance of monotheism and rejecting idolatry." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text highlights the sent mission of Prophet Muhammad ﷺ, who is depicted as compassionate and concerned for the believers, reflecting his dedication to guiding them, as shown in the Quran where he is described as being 'concerned over you' and 'kind and merciful to the believers.'", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad ﷺ shown as compassionate and dedicated to guiding believers." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Prophet Muhammad ﷺ's characteristics of compassion and dedication to guiding people are portrayed in the Quran, underscoring his role and the divine compassion in his message." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The concept of seeking help in Islam is evident in the Quranic verse: \"You alone we worship, and You alone we ask for help.\" This emphasizes the importance of asking Allah directly for assistance.", + "attributes": [ + { + "name": "tldr", + "value": "Seeking help should be directed to Allah alone." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Seeking help, or 'istianah,' is a fundamental aspect of worship directed solely to Allah. This is derived from the Quran, emphasizing reliance on Allah for all matters." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The practice of seeking refuge is supported by Quranic verses such as \"Say, 'I seek refuge with the Lord of the dawn'\" and \"Say, 'I seek refuge with the Lord of mankind.'\" This highlights the act of seeking Allah’s protection from harm.", + "attributes": [ + { + "name": "tldr", + "value": "Seeking refuge in Allah is an act of seeking His protection." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Seeking refuge, or 'isti'adhah,' involves asking Allah for protection from evil and harm, as supported by specific Quranic commands." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The act of seeking divine intervention, or 'istighathah,' is referenced in the Quran, illustrating the believers calling upon Allah during times of distress, to which He responds.", + "attributes": [ + { + "name": "tldr", + "value": "Call upon Allah in times of distress and He will respond." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Istighathah means asking for relief, and it is illustrated in the Quran as a faithful act during times of need, showing reliance on divine intervention." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The statement highlights the importance of the Prophet Muhammad (peace be upon him) being a messenger from Allah to all people. It emphasizes that the testimony of his message involves following his commands, believing in his teachings, and avoiding prohibited actions. Allah commands obedience to Him and His Messenger as a path to mercy and guidance.", + "attributes": [ + { + "name": "tldr", + "value": "The testimony that Muhammad is the Messenger of Allah includes obeying him and believing in his message." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Testifying to Muhammad's prophethood requires obedience to his teachings." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the necessity of worshiping Allah with sincerity and following the laws prescribed by Him and His Messenger. Worship not aligned with the teachings of the Prophet is considered invalid and innovative.", + "attributes": [ + { + "name": "tldr", + "value": "Worship must be sincere and in accordance with Islamic law; anything else is invalid." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic worship requires sincerity and adherence to the teachings of the Prophet." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text refers to key practices in Islam such as prayer (salat) and charity (zakat). These are emphasized as fundamental pillars of Islamic faith, alongside monotheism and sincere devotion to God, as mentioned in Surah Al-Bayyina, verse 5.", + "attributes": [ + { + "name": "tldr", + "value": "Prayer and charity are fundamental pillars of Islam alongside monotheism." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Salat and zakat are vital pillars of Islamic practice, emphasizing devotion and communal responsibility." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The practice of slaughtering animals as an act of worship is emphasized in Islam, specifically during Eid al-Adha where both prayer and sacrifice are performed. This aligns with the teaching that one should only sacrifice for Allah, as indicated in the saying, \"Cursed is the one who sacrifices for other than Allah.\"", + "attributes": [ + { + "name": "tldr", + "value": "Slaughtering animals in worship during Eid is for Allah alone." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Eid al-Adha involves both prayer and sacrifice, done solely for Allah." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The Qur'anic verse from Surah Al-Insan, \"They fulfill vows and fear a day whose evil will be widespread,\" highlights the importance of fulfilling vows, specifically those that are acts of obedience to Allah. Vows of disobedience, however, must not be fulfilled.", + "attributes": [ + { + "name": "tldr", + "value": "Fulfill vows of obedience; vows of disobedience to Allah should not be fulfilled." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Islam emphasizes the fulfillment of vows made in obedience to Allah, but discourages vows of disobedience." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The Prophet Muhammad discouraged making vows, stating they do not bring good but instead come from miserliness. This suggests that making vows may be more about managing personal reluctance to spend freely for charity and good deeds.", + "attributes": [ + { + "name": "tldr", + "value": "Vows are discouraged as they stem from stinginess rather than genuine piety." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The discouraging of vows is tied to the notion that they are not inherently beneficial and stem from a desire to withhold rather than freely give." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Prayer is described as a daily obligation to God, while zakat is a financial obligation. These are seen as essential acts of worship in Islam. The hadith of Mu'adh outlines that zakat should be taken from the wealthy and given to the poor, emphasizing social responsibility.", + "attributes": [ + { + "name": "tldr", + "value": "Prayer and zakat are fundamental Islamic obligations with spiritual and social dimensions." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Prayer (salat) is a daily obligation, and zakat is a financial duty aimed at helping the poor." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Fasting during the month of Ramadan is a prescribed duty in Islam. It's highlighted as one of the five pillars of Islam, indicating its importance in Islamic practice.", + "attributes": [ + { + "name": "tldr", + "value": "Fasting in Ramadan is a mandatory practice for Muslims, forming one of the five pillars of Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Quran commands fasting in Ramadan as a significant spiritual discipline for Muslims." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Hajj is the fifth pillar of Islam and a duty for those who are able to perform it. It's an obligation placed on Muslims once in their lifetime if they have the means.", + "attributes": [ + { + "name": "tldr", + "value": "Hajj is a required pilgrimage for financially and physically capable Muslims, forming a key pillar of Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Quran mandates the pilgrimage (Hajj) to the house (Kaaba) for those who can afford it physically and financially." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Faith (iman) in Islam is described as having over seventy branches, with actions ranging from professing monotheism to simple acts like removing harm from the path, highlighting the comprehensive nature of Islamic faith.", + "attributes": [ + { + "name": "tldr", + "value": "Faith in Islam encompasses various levels of belief and action, from attesting God's oneness to removing obstacles for others." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islamic faith consists of numerous components, all contributing to a believer's full expression of iman." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "Reflecting on the passage, it speaks to the notion of making promises contingent on certain outcomes, like health being restored, and then failing to fulfill those promises when the conditions are met. This behavior is indicative of a hypocritical attitude, as mentioned in the verse from Surah At-Tawbah.", + "attributes": [ + { + "name": "tldr", + "value": "Failing to fulfill promises after receiving blessings is hypocritical." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "People who make promises contingent on divine help but then withhold when the help arrives are displaying hypocrisy, as highlighted in Surah At-Tawbah." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The core of faith in Islam, as indicated by the text, is the phrase 'La ilaha illallah' (There is no god but Allah), which is fundamental to the religion of all prophets. Together with the testimony 'Muhammad is the Messenger of Allah,' these form the basis of Islam. These elements of faith signify that belief in Islam is both a verbal affirmation and an action.", + "attributes": [ + { + "name": "tldr", + "value": "'La ilaha illallah' is the cornerstone of Islamic faith, indicating that belief consists of both words and actions." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Faith (iman) in Islam consists of many branches, with 'La ilaha illallah' as the most important, signifying unity in the messages of all prophets." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Faith, according to the Sunnah and the consensus of the Islamic community (Ahl al-Sunnah wal-Jama'ah), is composed of belief in six pillars: belief in Allah, His angels, His books, His messengers, the Last Day, and in divine decree, both good and bad. These beliefs are considered essential for every accountable person in Islam.", + "attributes": [ + { + "name": "tldr", + "value": "Belief in six pillars forms the foundation of faith in Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The six pillars of faith, as outlined in Islamic doctrine, are obligatory beliefs for every Muslim, ensuring a comprehensive understanding of spiritual and metaphysical realities." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The belief in Allah encompasses faith in His existence, His lordship, His divinity, and His names and attributes. This is considered the first and foremost fundamental of Islamic belief.", + "attributes": [ + { + "name": "tldr", + "value": "Belief in Allah includes His existence, lordship, divinity, and attributes." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Belief in the existence and comprehensive attributes of Allah forms the foundational tenet of Islamic theology." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Belief in angels includes accepting their existence, roles, and qualities as described in the Quran and teachings of the Prophet. Angels are seen as messengers and protectors, with assigned duties such as recording deeds and safeguarding people.", + "attributes": [ + { + "name": "tldr", + "value": "Belief in angels includes their existence and roles, such as recording deeds and providing protection." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Islamic concept of angels involves understanding their duties and characteristics as defined in religious texts." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The second foundational principle that a servant must know is the understanding of the religion of Islam through its evidences. Islam is defined as the religion of God, sent with His messengers from Noah to Muhammad (peace be upon them).", + "attributes": [ + { + "name": "tldr", + "value": "Understanding Islam through its evidences is key, as it's the religion of God delivered by His prophets." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islam is the religion sent by God through prophets from Noah to Muhammad." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The concept of Islam involves submission to God through the oneness of worship, obedience, and distancing from polytheism and its people. This submission and obedience form the core of Islam, which is the religion of all prophets.", + "attributes": [ + { + "name": "tldr", + "value": "Submission to God and rejection of polytheism are central to Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Islam is characterized by submission to God, monotheistic worship, and rejecting polytheism." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Islam consists of three levels or stages, each more complete and higher than the last. These are Islam, Iman (faith), and a third implied level not yet introduced in the text.", + "attributes": [ + { + "name": "tldr", + "value": "Islam has three ascending levels: Islam, faith, and an implied higher level." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The structure of Islam includes three levels, suggesting a hierarchy in practice and belief." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The belief in angels includes understanding that they fulfill various divine responsibilities, such as taking the soul at death and delivering divine revelations, like Gabriel's role in conveying revelations to prophets.", + "attributes": [ + { + "name": "tldr", + "value": "Angels have specific roles, such as delivering souls and divine messages." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "In Islam, angels have specific roles assigned by God, like Gabriel who was responsible for bringing down revelations to the prophets, as mentioned in the Quran." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The belief in divine books includes faith in all scriptures sent by God, acknowledging known ones like the Torah, Gospel, Psalms, and the Quran, which is considered the ultimate confirmation and protector of earlier scriptures.", + "attributes": [ + { + "name": "tldr", + "value": "Faith in all divine scriptures is essential, with the Quran being the final and supreme one." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "In Islam, faith is placed on all divine scriptures revealed by God, including the Quran, which is viewed as the most complete and final book confirming previous scriptures." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Belief in the prophets involves a general and detailed faith, accepting the stories of known prophets and respecting those not specifically mentioned, with the understanding that all prophets were sent to guide humanity to worship God alone.", + "attributes": [ + { + "name": "tldr", + "value": "Islam teaches belief in all prophets, known and unknown, as guides for monotheism." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Muslims are required to believe in all prophets, whether mentioned in the Quran or not, acknowledging their role in guiding people towards worshipping the one true God." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Belief in the Last Day covers all events post-death, including the grave's punishment or blessing, the resurrection, judgment, and the final destinations of Heaven and Hell.", + "attributes": [ + { + "name": "tldr", + "value": "Belief in the afterlife includes events after death, judgment, and final placements in Heaven or Hell." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "In Islamic belief, the Last Day encompasses everything from life after death, including the resurrection and final judgment, leading to eternal life in Heaven or Hell." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Belief in divine destiny involves acknowledging God's foreknowledge and decrees, which encompasses knowing every action, including people's good and bad deeds, and documenting their destinies.", + "attributes": [ + { + "name": "tldr", + "value": "Belief in destiny recognizes God's omniscience and predetermined plans for creation." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Islamic faith includes the belief that God has predetermined the events of the universe, recording everything ahead of time including human actions and destinies." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The concept of 'Ihsan' (excellence) is the third level of faith as detailed in the hadith of Gabriel. Each level of faith, including Islam, Iman, and Ihsan, has its own pillars.", + "attributes": [ + { + "name": "tldr", + "value": "Ihsan is the third level of faith, involving spiritual excellence." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The text introduces the third level of faith known as 'Ihsan,' aligning with the Islamic view of spiritual excellence, as detailed in the hadith of Gabriel." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Islam has five pillars: the testimony of faith, prayer, almsgiving, fasting during Ramadan, and pilgrimage to Mecca. These represent the foundational practices of Islam.", + "attributes": [ + { + "name": "tldr", + "value": "The five pillars are central to Islamic practice." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The text outlines the five pillars of Islam, emphasizing their role as the core practices of the religion." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The testimony of faith is evidenced through Quranic verses that emphasize God's oneness and the rejection of any deity besides Allah. Verses from Al-Imran and Al-Anbiya highlight this core belief.", + "attributes": [ + { + "name": "tldr", + "value": "Quranic verses support the testimony of faith in Islam." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The text provides Quranic evidence for the testimony of faith, reinforcing the Islamic principle of monotheism." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The meaning of \"La ilaha illallah\" is that there is no deity worthy of worship except Allah. Any other deities are considered false according to Islamic theology.", + "attributes": [ + { + "name": "tldr", + "value": "'La ilaha illallah' emphasizes monotheism, rejecting other deities." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The testimony 'La ilaha illallah' is explained as the statement affirming monotheism, central to the Islamic faith, denoting all other worship as false." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "From this text, I understand that belief in God's will is comprehensive, meaning nothing occurs outside His will. What He wills happens, and what He does not will does not happen.", + "attributes": [ + { + "name": "tldr", + "value": "Nothing happens outside God's will." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Belief in God's will means accepting that everything that happens is within His control and will." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text emphasizes that one cannot be a true believer in destiny without accepting that God is the creator of everything.", + "attributes": [ + { + "name": "tldr", + "value": "True belief in destiny requires belief that God creates everything." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Belief in destiny includes acknowledging that God is the creator of all things." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "I see that the six pillars of faith include belief in God, the Last Day, Angels, Books, and Prophets as mentioned in the Quran. Specifically, belief in predestination is highlighted by the verse stating that everything is created by measure.", + "attributes": [ + { + "name": "tldr", + "value": "Six pillars of faith include belief in predestination; everything is created by measure." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The six pillars include belief in destiny, supported by Quranic verses that state everything is created with a precise measure." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "opinion", + "content": "According to the text, 'Ihsan' or excellence in worship is the highest rank in religion. It encompasses both faith and Islam, suggesting a hierarchy where every believer is a Muslim, but not vice versa.", + "attributes": [ + { + "name": "tldr", + "value": "Ihsan is the highest rank in religion, above faith and Islam." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Ihsan is considered the pinnacle of religious practice, inclusive of faith and Islam but superior in its excellence and intention." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The concept of 'Ihsan' is described here as worshipping God as if one can see Him, indicating a profound level of devotion and sincerity in practice.", + "attributes": [ + { + "name": "tldr", + "value": "'Ihsan' is profound worship as if one sees God." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Ihsan involves worship with utmost sincerity and awareness, as if in the direct presence of God." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The phrase 'لا إله إلا الله' is composed of two parts: negation and affirmation. The negation part 'لا إله' means denying the right of worship to anyone other than Allah, and the affirmation part 'إلا الله' means confirming worship to Allah alone without partners. This implies that Allah should be the only one worshipped, as He is the owner of everything and the creator of all things.", + "attributes": [ + { + "name": "tldr", + "value": "'لا إله إلا الله' denies worship to others and affirms it for Allah alone." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The phrase 'لا إله إلا الله' indicates that only Allah deserves to be worshipped." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The explanation of 'لا إله إلا الله' is illustrated by the example of Prophet Ibrahim, who declared his dissociation from the idols worshipped by his people, only maintaining allegiance to Allah, the creator. This shows that declaring monotheism involves rejecting polytheism and idol worship, just as Ibrahim did.", + "attributes": [ + { + "name": "tldr", + "value": "Monotheism requires rejecting idol worship, as shown by Prophet Ibrahim." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Monotheism involves dissociation from polytheism and affirming worship only to Allah." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The verses referenced suggest that the essence of monotheism involves recognizing Allah's unique lordship and divinity, avoiding taking any beings as lords besides Allah, and exclusively worshipping Him. If others reject this, Muslims affirm their submission to Allah by saying, 'we are Muslims'.", + "attributes": [ + { + "name": "tldr", + "value": "Monotheism requires exclusive worship of Allah and not taking any other lords." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Monotheism involves exclusive worship and recognition of Allah's unique status." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "In this text, I learn that in Islam, believers do not see God in this world but will see Him on the Day of Judgment. The faithful should worship God as if they see Him, implying sincere devotion and submission.", + "attributes": [ + { + "name": "tldr", + "value": "Muslims do not see God in this world but focus on sincere worship as if they do." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Believers see God on Judgment Day; worship with sincerity and devotion as if seeing God." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The statement \"if you do not see Him, He sees you\" reminds Muslims to always be conscious of God's presence and surveillance. This realization should enhance one's dedication and authenticity in worship.", + "attributes": [ + { + "name": "tldr", + "value": "Muslims should remember that God sees them, enhancing their sincerity in worship." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Being aware that God sees us should lead to greater dedication and authenticity in worship." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The concept of 'God being with those who are pious and do good' indicates a special support and protection from God for the righteous, as derived from the Quranic verses cited.", + "attributes": [ + { + "name": "tldr", + "value": "God supports and protects the pious and righteous." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "God's presence with the pious conveys His support, protection, and victory for them." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The Quran highlights the significance of the Prophet Muhammad, ﷺ, being one among the people, emphasizing his concern and compassion for them. This is shown in Surah At-Tawbah, where God states that Muhammad strives and feels deeply for the well-being of his followers.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet Muhammad is shown as compassionate and deeply concerned about his followers, as per Quranic verses." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "God sent Muhammad, ﷺ, as a messenger from among the people, characterized by his compassion and dedication towards guiding them." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The testimony that Muhammad is the Messenger of God involves acknowledging his truthfulness and following his teachings, as emphasized in several Quranic verses that command obedience to God and His Messenger.", + "attributes": [ + { + "name": "tldr", + "value": "Acknowledging the Prophethood of Muhammad involves obedience and belief in his teachings." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Believing in Muhammad as God's Messenger includes obeying him, as God instructs in the Quran to follow the messenger's guidance." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The importance of sincerity (ikhlas) in worship is underscored, indicating that actions must be for God's sake alone and conform to what He has prescribed.", + "attributes": [ + { + "name": "tldr", + "value": "Sincerity is essential in worship, and actions must align with divine prescriptions." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Worship of God requires purity of intention and adherence to divinely prescribed methods." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text emphasizes the significance of reciting Quran, highlighting that Allah is ever-present and witnessing the recitation and actions of His servants. This serves as a reminder for believers to be sincere and diligent in their worship, maintaining God-consciousness in all actions.", + "attributes": [ + { + "name": "tldr", + "value": "Recitation of Quran holds a significant place in Islam with God as the ever-present witness." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Reciting the Quran is a major religious act observed by Muslims, and believers are reminded that Allah is always watching their actions. This should encourage Muslims to act sincerely and put effort into their worship, being mindful of what pleases or displeases Allah." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The concept of Ihsan is highlighted as being aware of God's constant presence, which should enhance the quality of worship. Many believers forget this, leading to lackluster worship, but true believers find motivation in this awareness.", + "attributes": [ + { + "name": "tldr", + "value": "Ihsan involves a heightened awareness of God's presence, improving worship quality." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Reflecting on Ihsan, the text articulates that realizing Allah sees all our deeds should lead believers to improve their worship quality and sincerity. However, it also notes that often people fail to maintain this awareness, leading to a weaker form of worship." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text outlines the three levels of Islam: Islam, Iman, and Ihsan, drawing on the Hadith of Gabriel as evidence. This hadith is frequently cited to illustrate these core components of faith.", + "attributes": [ + { + "name": "tldr", + "value": "Islam is composed of Islam, Iman, and Ihsan, as explained in the Hadith of Gabriel." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islam is understood through three stages or levels: Islam, which refers to outward actions; Iman, which refers to belief; and Ihsan, which involves attaining excellence by being constantly aware of Allah’s presence. The Hadith of Gabriel serves as foundational evidence for these concepts." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text emphasizes that worshiping Allah should only be done according to what the Prophet Muhammad (ﷺ) brought. Any act of worship outside this is considered invalid as it is considered an innovation (bid'ah).", + "attributes": [ + { + "name": "tldr", + "value": "Worship should align with what the Prophet (ﷺ) prescribed; innovation is invalid." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Worship according to Prophet Muhammad (ﷺ) prevents innovation." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text highlights the importance of prayer and charity (zakat) as fundamental pillars of Islam, supported by both the Quran and Sunnah. These acts of worship are essential for a person's faith and practice in Islam.", + "attributes": [ + { + "name": "tldr", + "value": "Prayer and charity are essential pillars of Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Prayer and zakat are central to Islamic practice." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The mention of the Quranic verses underscores how the core teachings of Islam consistently emphasize monotheism, prayer, and charity. These are recurrent themes that solidify the foundations of Islamic practice and societal obligations.", + "attributes": [ + { + "name": "tldr", + "value": "Core Islamic teachings focus on monotheism, prayer, and charity." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Monotheism and social responsibilities are reinforced in Islamic texts." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text also points out the obligation of fasting as prescribed in the Quran, linking it to piety and a connection to past communities.", + "attributes": [ + { + "name": "tldr", + "value": "Fasting is a prescribed obligation aimed at achieving piety." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Fasting serves as a means to attain piety and has historical continuity." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "A man with very white clothes and very black hair appeared in an unknown manner, as he showed no signs of travel. He sat close to Prophet Muhammad ﷺ and addressed him by his name, demonstrating a form of directness typical of Bedouins at the time.", + "attributes": [ + { + "name": "tldr", + "value": "A mysterious man questioned Prophet Muhammad ﷺ directly, demonstrating cultural norms of Bedouins." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "This man addressed the Prophet in a manner indicating unfamiliarity or a lack of formal relationship, common for Bedouins, as they typically used his name directly." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The man asked Prophet Muhammad ﷺ about Islam. The Prophet ﷺ explained that Islam consists of five pillars: bearing witness that there is no deity but God, and Muhammad is His messenger; establishing prayer; giving zakat; fasting Ramadan; and performing pilgrimage to the House, if able.", + "attributes": [ + { + "name": "tldr", + "value": "Islam's five pillars were outlined by the Prophet ﷺ in response to the questioner's inquiry." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The response defines the fundamental actions that constitute Islam, based on a direct inquiry to the Prophet." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The man confirmed the Prophet’s answers, which surprised the observers since it was unusual for a questioner to affirm the respondent. He then inquired about faith (Iman), which the Prophet ﷺ explained involves belief in six elements: God, angels, books, messengers, the Last Day, and predestination, both good and bad.", + "attributes": [ + { + "name": "tldr", + "value": "The elements of faith (Iman) were specified by the Prophet ﷺ after a surprising affirmation by the questioner." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Prophet’s response highlights the core beliefs necessary for faith in Islam, framed in a context that surprised those present due to the man’s atypical affirmation of 'truth.'" + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text mentions that fasting during the month of Ramadan is mandatory for Muslims, as established in verses of the Qur'an such as Al-Baqarah 185.", + "attributes": [ + { + "name": "tldr", + "value": "Fasting in Ramadan is a required act for Muslims, as established in the Qur'an." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Fasting during Ramadan is prescribed for Muslims, aligned with Qur'anic directives in Al-Baqarah 185." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Fasting in Ramadan is one of the Five Pillars of Islam, as specified by the Prophet Muhammad ﷺ.", + "attributes": [ + { + "name": "tldr", + "value": "Ramadan fasting is one of Islam's Five Pillars." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Prophet ﷺ highlighted that fasting during Ramadan is a fundamental aspect of Islam, forming one of its Five Pillars." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Pilgrimage (Hajj) to the Kaaba is the fifth pillar of Islam and is obligatory for those who are able once in a lifetime, as stated in Surah Al-Imran 97.", + "attributes": [ + { + "name": "tldr", + "value": "Hajj is the fifth Islamic pillar and obligatory once for those able." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Hajj is the fifth pillar of Islam, obligatory for the capable, as mentioned in Al-Imran 97, and it reflects significant devotion." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Faith (Iman) in Islam consists of many branches, with the highest being the declaration of Tawheed (monotheism).", + "attributes": [ + { + "name": "tldr", + "value": "Iman has many branches; the highest is the declaration of Tawheed." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "In Islam, faith encompasses various aspects. The highest is affirming 'There is no god but Allah,' integral to all prophets' teachings." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The text discusses various elements of Islamic beliefs and eschatology, emphasizing the complexity and depth of understanding required for concepts such as ihsan (excellence in worship), signs of the Day of Judgment, and interpretations of prophetic traditions. It highlights the pursuit of spiritual and moral excellence by worshipping as if one sees God, and acknowledges human limitations in knowledge about the final hour.", + "attributes": [ + { + "name": "tldr", + "value": "Islamic teachings on ihsan and signs of Judgment Day highlight excellence in worship and limited human knowledge." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The text explains ihsan as worshipping with the awareness of God's presence and discusses signs of the apocalypse, illustrating interpretations of prophetic sayings about social changes and moral behaviors." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "In Islam, removing harm from the path of people is an act that signifies faith, which is both speech and action. This aligns with the beliefs of Ahl al-Sunnah wa'l-Jama'ah.", + "attributes": [ + { + "name": "tldr", + "value": "Faith in Islam involves both words and actions." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Faith in Islam is a combination of belief and practice, encompassing both verbal declaration and actions, which aligns with the beliefs of Ahl al-Sunnah wa'l-Jama'ah." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The six pillars of faith in Islam are belief in Allah, His angels, His books, His messengers, the Last Day, and divine decree, both good and bad. Believing in these pillars is obligatory in a summarized form for every accountable Muslim.", + "attributes": [ + { + "name": "tldr", + "value": "The six pillars of faith are essential beliefs every Muslim must hold." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The six main elements of faith in Islam are fundamental to a Muslim's belief system. They form the core of Islamic creed that every accountable Muslim must believe in, at least in a general sense." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Belief in Allah in Islam includes acknowledgment of His existence, His lordship, His right to be worshipped, and His names and attributes. It forms the first foundational element of faith in Islam.", + "attributes": [ + { + "name": "tldr", + "value": "Belief in Allah encompasses existence, lordship, worship, and His attributes." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Believing in Allah is comprehensive, involving the acknowledgment of His existence, His role as the Creator and Sustainer, His exclusive right to be worshipped, and His names and attributes." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "This hadith involving Gabriel highlights key elements of the Islamic faith, mentioning the foundational aspects of religious beliefs and practices. It also underscores that the knowledge of the Hour (the Day of Judgment) is exclusively known to God, with signs already apparent.", + "attributes": [ + { + "name": "tldr", + "value": "Gabriel's hadith covers core religious principles and mentions signs of the Day of Judgment." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The hadith discusses essential beliefs and the unknown timing of the Day of Judgment." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text explains that understanding the Prophet Muhammad ﷺ is one of the three fundamental aspects of Islamic knowledge, alongside understanding God and the religion itself. The lineage of the Prophet Muhammad ﷺ traces back to Ishmael, the son of Abraham.", + "attributes": [ + { + "name": "tldr", + "value": "Knowing the Prophet Muhammad ﷺ is key in Islam, and his lineage goes back to Ishmael and Abraham." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Recognizing the importance of Muhammad ﷺ and his ancestry is crucial for Muslims." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text discusses angels assigned certain duties, such as protecting individuals by God's command, taking souls at the time of death, and delivering revelations to prophets, exemplified by Gabriel.", + "attributes": [ + { + "name": "tldr", + "value": "Angels have specific roles like protecting people, taking souls, and delivering revelations." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Angels are assigned to protect people by God's command, take souls at the time of death, and deliver revelations to prophets, notably Gabriel as the messenger who brings the revelation to the prophets." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Belief in divine books is integral, involving all scriptures revealed by God, known and unknown. The Quran is considered the most significant and confirms previous scriptures.", + "attributes": [ + { + "name": "tldr", + "value": "Belief in all divine books with the Quran being the most significant." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The text emphasizes the importance of believing in all books sent by God, both those known to us and those that are not. The Quran is believed to be the most important, confirming and overseeing previous scriptures." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Belief in messengers includes a general faith in all sent by God, both those mentioned in scripture and those not, with a specific belief in those detailed by God in the Quran.", + "attributes": [ + { + "name": "tldr", + "value": "Faith in all messengers, with specific belief in those detailed in scripture." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "There is a general belief in all of God's messengers, whether their stories are mentioned in the Quran or not. However, there is also a specific and detailed belief in those prophets whose stories are recounted in scripture." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Belief in the Last Day encompasses all events after death, including grave, resurrection, judgment, and the final division into heaven and hell.", + "attributes": [ + { + "name": "tldr", + "value": "Belief in the Last Day includes all post-death events ending in judgment." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The faith in the Last Day includes everything that happens after death: the experience in the grave, resurrection, gathering for judgment, the display of deeds, and the weighing of acts, culminating in the assignment to either paradise or hell." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Prophet Muhammad lived for sixty-three years, with his prophethood spanning twenty-three years.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad's life included forty years before prophethood and twenty-three years as a prophet." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Prophet Muhammad lived sixty-three years, with forty years before receiving the message and twenty-three years as a prophet." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The Prophet became a prophet when the first verses of Surah Al-Alaq were revealed to him by Angel Gabriel in the cave of Hira.", + "attributes": [ + { + "name": "tldr", + "value": "Revelation began with Surah Al-Alaq in the cave of Hira." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The revelation of Surah Al-Alaq marked the beginning of Muhammad's prophethood, as Angel Gabriel appeared to him in the cave of Hira." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The Prophet was sent with the message to warn against polytheism and to call to monotheism. Surah Al-Muddathir emphasizes this mission.", + "attributes": [ + { + "name": "tldr", + "value": "Muhammad's mission was to warn against polytheism and preach monotheism." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Prophet Muhammad was commanded to warn against shirk and advocate for tawheed, as stated in Surah Al-Muddathir." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Muhammad's birthplace was Mecca, the holiest city in Islam, chosen by Allah for the best messenger.", + "attributes": [ + { + "name": "tldr", + "value": "Muhammad was born in Mecca, the holiest city in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Prophet Muhammad was born in Mecca, which is regarded as the most sacred city, chosen by Allah for His final messenger." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "I've learned that belief in predestination (القدر) is a fundamental concept in Islam, involving four key components: belief in God's prior knowledge, His documentation of all decrees, the universality of His will, and that He is the creator of everything.", + "attributes": [ + { + "name": "tldr", + "value": "Belief in predestination involves belief in God's knowledge, documentation, will, and creation." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The four components of belief in predestination are God's foreknowledge, documentation of destinies, His will, and creation." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "From the text, it is clear that to truly believe in predestination, one must accept all four components of it. This is a crucial part of Islamic belief as indicated by scriptural references.", + "attributes": [ + { + "name": "tldr", + "value": "True belief in predestination requires acceptance of its four components." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Belief in predestination isn't complete without accepting God's knowledge, documentation, will, and creation." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "I found it interesting that the text also outlines the concept of 'Ihsan' (الإحسان), which is considered the highest level of faith, encompassing both Iman (الإيمان) and Islam (الإسلام), highlighting that every excellent worshipper is a believer but not vice versa.", + "attributes": [ + { + "name": "tldr", + "value": "Ihsan is the highest level of faith, above Islam and Iman." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Ihsan represents the highest level of faith, integrating Iman and Islam, with every excellent worshipper being a believer but not necessarily vice versa." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the meaning of various Quranic verses related to the prophet's mission and actions. Allah commands the prophet to shun idols, warn people about divine punishment, glorify God alone, and purify himself from sins, both ethically and physically. For ten years, he called people to monotheism and good ethics. After this period, he was taken to the heavens during the Night Journey, where the five daily prayers were prescribed. Initially fifty, they were reduced to five upon the prophet's repeated requests. This was followed by a period of struggle, leading to migration to Medina where Islam had spread and was protected by allies.", + "attributes": [ + { + "name": "tldr", + "value": "The prophet's mission focused on monotheism and ethical purification. He experienced the Night Journey, leading to the prescription of five daily prayers, and migrated to Medina due to persecution." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The prophet focused on promoting monotheism and good ethics, experienced the Night Journey, and migrated due to persecution." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The concept of hijrah is detailed in the text, referring to the migration from a land of disbelief to a land of Islam. It's both a physical move and a symbolic departure from sin and disobedience.", + "attributes": [ + { + "name": "tldr", + "value": "Hijrah represents both a physical and spiritual migration from disbelief to Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Hijrah involves leaving a place of disbelief for a place of Islam, symbolizing a departure from sin." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text discusses two types of ihsan mentioned in Islamic teachings. The first type is ihsan towards others, which involves kindness and good treatment as outlined in the Quran. The second type is ihsan in worship, where one performs religious duties as if they see Allah.", + "attributes": [ + { + "name": "tldr", + "value": "Ihsan is defined as kindness to others and excellence in worship." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The two types of ihsan are kindness to others and excellence in worship." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The description of ihsan in worship highlights a deep spiritual consciousness. It emphasizes worshiping God with a sense of His presence, which encourages sincerity and dedication in religious practice.", + "attributes": [ + { + "name": "tldr", + "value": "Ihsan in worship requires a consciousness of God's presence." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Ihsan in worship enhances sincerity through the awareness of God's continuous observation." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "opinion", + "content": "The notion that understanding and practicing ihsan leads to sincere devotion is powerful. This perspective encourages personal growth in faith and behavior.", + "attributes": [ + { + "name": "tldr", + "value": "Ihsan leads to sincere devotion and personal growth." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The practice of ihsan fosters deeper sincerity and devotion in one's faith." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The concept of hijra (migration) is emphasized as a religious obligation for Muslims to move from non-Islamic to Islamic lands. This obligation remains until the end of time, as supported by Quranic verses highlighting the importance of showcasing one's faith openly instead of hiding it in a non-Islamic environment when able to migrate.", + "attributes": [ + { + "name": "tldr", + "value": "Hijra is a continued obligation to move from non-Islamic to Islamic lands." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Hijra, or migration, is a religious duty for Muslims to leave lands where practicing their faith is hindered, moving to places where they can fulfill their religious duties." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The Quranic verse states that those who don't display their faith and have the ability to migrate yet choose not to are rebuked by angels. This highlights the value placed in Islam on living in an environment conducive to practicing one's faith openly. Exceptions are made for those genuinely unable to move, such as the oppressed, weak, or children.", + "attributes": [ + { + "name": "tldr", + "value": "Angels rebuke those who can migrate but don't; exceptions for the truly helpless are made." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The angels' rebuke of Muslims who remain in non-Islamic lands despite the ability to migrate underscores the significance of living in an openly Islamic environment, with exceptions for the helpless." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The Quran provides clear directives for Muslims to worship God in places where they can practice their religion freely, as seen in the command in Surah Al-'Ankabut. This implies that seeking environments where one can fulfill religious duties is divinely encouraged.", + "attributes": [ + { + "name": "tldr", + "value": "Muslims are encouraged to worship in environments where they can practice freely." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Quran encourages Muslims to migrate to lands where they can worship God freely, as highlighted in Surah Al-'Ankabut." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text explains the concept of 'ma'iyya,' or God's companionship with those who are pious and do good—a concept reinforced by Quranic examples of divine support for prophets like Muhammad and Moses. This underscores the idea that God supports, protects, and grants victory to those who are devout.", + "attributes": [ + { + "name": "tldr", + "value": "God is with the pious and good doers, providing support, protection, and victory." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The concept of God's companionship ('ma'iyya') with the pious and benefactors is highlighted, supported by Quranic examples." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "opinion", + "content": "The idea that trusting in Allah ('tawakkul') is sufficient for all needs is illustrated through the verse, \"And whoever relies upon Allah, then He is sufficient for him.\" This reflects a profound spiritual teaching that emphasizes inner surrender and faith in God's sufficiency.", + "attributes": [ + { + "name": "tldr", + "value": "Trusting Allah is sufficient for all needs as He sees and knows all." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "Trusting in Allah and surrendering one’s affairs to Him is emphasized as a means of sufficiency and spiritual alignment." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The passage reflects on the awareness of God in every aspect of one’s life, including the recitation of the Quran, highlighting the omnipresence and omniscience of Allah. It serves as a reminder to be mindful of God's constant presence and witness over all actions.", + "attributes": [ + { + "name": "tldr", + "value": "Be mindful of God's constant presence and witness over all actions." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "God’s omnipresence and omniscience over all actions, especially in religious duties like Quran recitation, are highlighted." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The hadith indicates that migration (hijra) will not cease until repentance becomes impossible, which occurs when the sun rises from the west as a sign of the Day of Judgment. This event will mark the closure of repentance for all, both believers who delayed belief and sinners.", + "attributes": [ + { + "name": "tldr", + "value": "Migration and repentance are intertwined and both cease when the sun rises from the west, an end-times sign." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Migration and repentance are linked, ceasing at the end times sign." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Prophet Muhammad ﷺ was in Mecca for thirteen years before he was commanded to migrate to Medina. Upon settling in Medina, he was instructed to fulfill the remaining Shariah of Islam, such as zakat, fasting, pilgrimage, jihad, and the call to prayer.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad ﷺ completed the pillars of Islam after migrating to Medina." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The full practice of Islam's pillars was established after the migration to Medina." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "In Medina, not only did the Prophet ﷺ establish additional religious practices, but he also formed the first Islamic state, which led to the military expeditions to spread and defend Islam.", + "attributes": [ + { + "name": "tldr", + "value": "Medina became a center for religious, social, and political establishment of Islam." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Medina was pivotal in establishing Islam's holistic framework, including governance and defense." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "Reflecting on the text, I recognize the profound emphasis on awareness of God's omnipresence and omniscience. This understanding is crucial for the believer, as it should inspire sincerity and completeness in worship. It's about more than acknowledging God's presence; it's about truly internalizing it.", + "attributes": [ + { + "name": "tldr", + "value": "God's presence should inspire sincerity in worship." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The text highlights the importance of recognizing God's constant observation and its impact on sincere worship." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text outlines the three levels of Islamic faith: Islam, Iman, and Ihsan, as well as their foundations and evidence in both the Quran and Hadith. This framework helps in comprehending the gradations of faith and commitment to God.", + "attributes": [ + { + "name": "tldr", + "value": "Islam has three levels: Islam, Iman, Ihsan, supported by Quran and Hadith." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Islamic faith is structured into three levels: Islam, Iman, and Ihsan, each with its own foundations and evidence." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "opinion", + "content": "Having read the passage, I sense that there is a challenge in maintaining constant awareness of God's presence. This true attentiveness is a hallmark of the most devout believers and is something to aspire towards despite human tendencies towards distraction.", + "attributes": [ + { + "name": "tldr", + "value": "Staying constantly aware of God's presence is a profound spiritual challenge." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Maintaining awareness of God's presence is difficult but crucial for devout believers." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "It was known that the Prophet Muhammad ﷺ spent ten years in Medina. He arrived in Rabi' al-Awwal and passed away in Rabi' al-Awwal.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad ﷺ spent ten years in Medina." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet Muhammad ﷺ lived in Medina for ten years, aligning the start and end of his stay there with the month of Rabi' al-Awwal." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The Prophet ﷺ's teachings emphasized guiding the community to good and warning against bad, with a focus on monotheism (Tawhid) and warning against polytheism (Shirk).", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet ﷺ taught and warned about monotheism and polytheism." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The core teachings involve directing the community toward what is pleasing to Allah and warning against what is displeasing, especially focusing on Tawhid and Shirk." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Abu Bakr ﵁ addressed the Muslims upon the Prophet's death, reminding them that the Prophet ﷺ was a messenger and affirming the permanence of Allah.", + "attributes": [ + { + "name": "tldr", + "value": "Abu Bakr reassured Muslims of Allah's permanence after the Prophet's death." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "When the Prophet ﷺ died, Abu Bakr ﵁ calmed the community by affirming that while the Prophet was mortal, Allah is eternal, quoting Quranic verses for reassurance." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad ﷺ was sent as a messenger to all of humanity, including jinn and humans, regardless of their backgrounds.", + "attributes": [ + { + "name": "tldr", + "value": "The Prophet ﷺ was sent to all people universally." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Muhammad ﷺ was sent by Allah as a messenger to all people, both jinn and humans, and his message is not limited to any specific group or ethnicity." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "I find it interesting how someone approached the Prophet Muhammad ﷺ in a manner that suggested both respect and informality—by sitting closely and directly addressing him by name, which was unusual for those who were familiar with Islamic etiquette.", + "attributes": [ + { + "name": "tldr", + "value": "The man addressed the Prophet ﷺ informally, unlike the usual respectful way." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "In this account, the man's informal approach to the Prophet ﷺ highlights a contrast to the respectful way in which Muslims typically addressed him, usually using titles such as 'Messenger of Allah' or 'Prophet of Allah.'" + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "I learned that the core tenets of Islam include the Shahada (declaration of faith), performing prayer, giving zakat (charity), fasting during Ramadan, and making pilgrimage to Mecca if able.", + "attributes": [ + { + "name": "tldr", + "value": "The five pillars of Islam are essential practices." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The five pillars of Islam as narrated by the Prophet Muhammad ﷺ form the foundation of Islamic practice: Shahada, Salah (prayer), Zakat (charity), Sawm (fasting during Ramadan), and Hajj (pilgrimage to Mecca)." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "opinion", + "content": "I think that the man's affirmation of ' صدقت' (you have spoken the truth) after asking about Islam indicates not only his prior knowledge but also serves to emphasize the truth of the Prophet's response to the audience present.", + "attributes": [ + { + "name": "tldr", + "value": "The man's acknowledgment suggests he was testing the Prophet's response." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The man affirming ' صدقت' after asking about Islam may imply he already knew the answer and perhaps wanted to demonstrate the correctness of the Prophet's teachings to those listening." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text emphasizes that anyone who does not follow the teachings of Prophet Muhammad (peace be upon him) is considered a disbeliever and destined for Hell if they die in that state. This is supported by an authentic hadith stating that Jews or Christians who hear about Muhammad and do not believe in his message will be among the inhabitants of the fire.", + "attributes": [ + { + "name": "tldr", + "value": "Non-believers in Muhammad's message are considered disbelievers and liable to Hell." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "Anyone who dies without believing in the message of Muhammad (peace be upon him) is considered a non-believer." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The completion and perfection of the religion of Islam through the message of Prophet Muhammad is emphasized. This is backed by the Quranic verse stating, 'Today I have perfected for you your religion,' indicating the finality and completeness of the Islamic faith.", + "attributes": [ + { + "name": "tldr", + "value": "Islam was completed with Prophet Muhammad's message as the final religion." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The religion of Islam was completed and perfected with the message of Prophet Muhammad." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The text highlights the belief that the Islamic ummah will always have a group upholding God’s commands until the Day of Judgment, and they will not be harmed by those who oppose or abandon them. This is based on an authentic hadith.", + "attributes": [ + { + "name": "tldr", + "value": "A group within the Islamic community will persist in righteousness until the end times." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "There will always remain a group within the Muslim community steadfast in their faith until the end of times." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The Quranic verses confirm the inevitable reality of death and resurrection, followed by accountability and recompense for one's deeds.", + "attributes": [ + { + "name": "tldr", + "value": "Death, resurrection, and accountability are certain in Islam." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "People will die, be resurrected, and held accountable for their deeds as stated in the Quran." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text explains that faith in Islam is based on six fundamental principles: belief in God, His angels, His books, His messengers, the Last Day, and destiny (both good and bad). These principles are foundational to Islamic belief, as emphasized by scholars like Ibn Taymiyyah.", + "attributes": [ + { + "name": "tldr", + "value": "Faith in Islam is based on six fundamental principles." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Faith in Islam involves belief in God, His angels, His books, His messengers, the Last Day, and the concept of destiny. These are foundational to the Islamic creed." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The concept of 'ihsan' in Islam is about worshiping God as if you see Him, or at least realizing that He sees you. This emphasizes the importance of sincerity and excellence in worship.", + "attributes": [ + { + "name": "tldr", + "value": "'Ihsan' is about worshiping with sincerity and excellence." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Ihsan emphasizes performing acts of worship with sincerity and excellence, acting as though one is in the presence of God, or at least conscious that God observes all actions." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The knowledge about the exact time of the Day of Judgment is unknown to everyone, even to those who are knowledgeable about religious matters.", + "attributes": [ + { + "name": "tldr", + "value": "The exact timing of the Day of Judgment is unknown." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The timing of the Day of Judgment is unknown to everyone, highlighting the shared limitation of human knowledge regarding certain divine matters." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "opinion", + "content": "The text mentions a sign of the Day of Judgment where 'the slave girl gives birth to her master'. This can be interpreted as a commentary on complex social dynamics, possibly reflecting on changing social orders or familial roles.", + "attributes": [ + { + "name": "tldr", + "value": "A sign of the Day of Judgment involves complex social changes." + }, + { + "name": "confidence", + "value": "0.75" + }, + { + "name": "knowledge", + "value": "The phrase 'the slave girl gives birth to her master' might reflect on changing social dynamics, suggesting upheavals or reversals in societal roles as a sign of the Day of Judgment." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the belief in resurrection as a fundamental tenet of faith in Islam, supported by multiple Quranic verses emphasizing that those who deny resurrection are characterized as disbelievers. These verses instruct the Prophet Muhammad to affirm the certainty of resurrection and the coming of the Hour by God's will.", + "attributes": [ + { + "name": "tldr", + "value": "Belief in resurrection is crucial in Islam, and denying it equates to disbelief." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Resurrection is essential to Islamic faith, and denying it is considered disbelief." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The repeated Quranic assurances about the resurrection and the imperative for believers to accept this concept reflect its central place in Islamic theology. It highlights how essential it is for Muslims to uphold the belief in life after death, which is intimately linked to the expectation of accountability.", + "attributes": [ + { + "name": "tldr", + "value": "Resurrection is central in Islam, emphasizing accountability in the afterlife." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The text emphasizes that belief in resurrection enforces the concept of accountability after death." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "According to the text, denying resurrection not only contradicts fundamental Islamic beliefs but also implies rejecting the messages brought by all prophets. This is because resurrection, judgment, and divine recompense are key messages shared by the prophets.", + "attributes": [ + { + "name": "tldr", + "value": "Denying resurrection implies rejecting all prophets' messages." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Rejecting resurrection equates to rejecting prophetic messages, which stress the importance of resurrection and judgment." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The passage discusses one of the signs of the Day of Judgment in Islam, which is seeing impoverished desert people building extravagant structures.", + "attributes": [ + { + "name": "tldr", + "value": "One sign of the Day of Judgment is impoverished people building tall structures." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The impoverished people, traditionally herders, compete in constructing tall buildings, symbolizing a significant change and serving as a sign of the end times according to Islamic teachings." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text references a well-known Hadith where the angel Gabriel appears in human form to teach the basics of Islam, emphasizing both beliefs and practices.", + "attributes": [ + { + "name": "tldr", + "value": "The Hadith highlights the teaching role of Gabriel in explaining Islamic core principles." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Gabriel, appearing as a man in this Hadith, underscores the fundamental teachings of Islam and their hierarchical nature through his interactions." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "This passage is an important reminder that knowledge of the exact timing of the Day of Judgment is exclusive to Allah.", + "attributes": [ + { + "name": "tldr", + "value": "Only Allah knows the timing of the Day of Judgment." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Hadith stresses that despite recognizing its signs, the exact knowledge of the Day of Judgment remains with Allah, highlighting the limitations of human understanding." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "I learned that even the smallest actions, whether good or bad, will be seen and accounted for on the Day of Judgment. This highlights the importance of every deed in Islam.", + "attributes": [ + { + "name": "tldr", + "value": "Every action, no matter how small, will be accounted for." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Quran emphasizes that every person will see the outcomes of their actions, good or bad, on the Day of Judgment." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The Day of Judgment has many names such as the Day of Resurrection and the Day of Reckoning, and on this day, ultimate authority belongs to Allah alone.", + "attributes": [ + { + "name": "tldr", + "value": "The Day of Judgment is known by multiple names and is a day of divine judgment." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islam teaches that the Day of Judgment has many names, emphasizing the comprehensive and final nature of this day when all are judged by Allah's will." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Life in this world is not eternal. Contrary to what some disbelievers think, the world has an appointed end known only to Allah.", + "attributes": [ + { + "name": "tldr", + "value": "The world is temporary, and its end is predetermined by Allah." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Islamic worldview posits that this worldly life is finite and appointed an end time known only to Allah." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text discusses the three foundational elements of Islamic knowledge that every believer should understand: the sender (Allah), the message (Islam), and the messenger (Prophet Muhammad ﷺ). Special emphasis is placed on knowing the Prophet Muhammad ﷺ as it is essential.", + "attributes": [ + { + "name": "tldr", + "value": "Knowing Prophet Muhammad ﷺ is a fundamental part of Islamic knowledge." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The importance of knowing the Prophet Muhammad ﷺ as one of the core elements of Islamic knowledge." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The Quran states that evil deeds will only be met with their equivalent punishment, demonstrating God's justice and fairness. On the other hand, those who do good will be rewarded with better than what they have done. This reflects the completeness of God's justice and generosity.", + "attributes": [ + { + "name": "tldr", + "value": "God rewards good deeds more generously than evil ones." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Quran emphasizes a system of justice where evil deeds receive equivalent punishment, but good deeds are rewarded with even better outcomes, highlighting the divine justice and kindness." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The sending of all messengers by God serves as a means to provide guidance and prevent any claims of ignorance about God's message. Messengers serve both to give glad tidings to those who obey and warnings to those who disobey.", + "attributes": [ + { + "name": "tldr", + "value": "Messengers were sent to guide people and prevent claims of ignorance." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Messengers were dispatched by God as bearers of good news and warnings to ensure that people have guidance and cannot claim ignorance of God's teachings." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Noah was the first messenger, and Muhammad was the last. Noah preached to his people for 950 years despite the prevalence of polytheism and was reassured by God that few would believe his message.", + "attributes": [ + { + "name": "tldr", + "value": "Noah was the first messenger; he preached for 950 years with few followers." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Noah, the first messenger, was sent to combat idolatry and preached for nearly a millennium, gaining only a few followers before God's reassurance about the limited belief among his people." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "I learned that the Prophet Muhammad ﷺ's lineage traces back to Ismail, the son of Prophet Ibrahim, establishing a noble and significant ancestry. Muhammad ﷺ is a direct descendant of Hashim, from the tribe of Quraysh, which is a branch of Ismail's lineage. This emphasizes the divine selection of Muhammad ﷺ from his tribe.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad ﷺ's lineage is noble, tracing back to Prophet Ismail through Quraysh." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Prophet Muhammad ﷺ is of the noble lineage of Hashim, from Quraysh, descendants of Ismail." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "I learned that the life of Prophet Muhammad ﷺ lasted 63 years, with 40 years before prophethood and 23 years as a prophet and messenger. This division highlights significant periods in his life and leadership.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad ﷺ lived 63 years, with 23 as a prophet." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Prophet Muhammad ﷺ had 40 years before prophethood and 23 years as a prophet." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "I learned that the revelation to Prophet Muhammad ﷺ began with the command 'Read' in Surah Al-Alaq, marking his designation as a prophet. This initial revelation was significant as it commenced his prophetic mission while he was meditating in the Cave of Hira.", + "attributes": [ + { + "name": "tldr", + "value": "Prophethood was initiated with the revelation of 'Read' in Surah Al-Alaq." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The revelation started with 'Read' from Surah Al-Alaq, marking Muhammad's prophethood." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The final prophet in Islam is Muhammad ﷺ, who is known as the Seal of the Prophets. This means there will be no prophets after him, and he was sent before the Day of Judgment.", + "attributes": [ + { + "name": "tldr", + "value": "Prophethood ended with Muhammad ﷺ, who is the final prophet." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Muhammad ﷺ is the last prophet; there will be no prophets after him. He was sent as a precursor to the Day of Judgment, which underscores his finality as a prophet." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Noah is considered the first prophet, and Muhammad ﷺ is the last. The Quran mentions the revelation to both, highlighting the continuity from the first to the last prophet.", + "attributes": [ + { + "name": "tldr", + "value": "Noah was the first prophet and Muhammad ﷺ was the last, indicating a continuity of prophethood." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Quran unifies the chain of prophets by mentioning the first, Noah, and the last, Muhammad ﷺ, emphasizing the continuity and unity of their messages." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Every nation received a messenger who instructed them to worship Allah alone and avoid false deities, showing a consistent message across different prophets and eras.", + "attributes": [ + { + "name": "tldr", + "value": "Each prophet across different times instructed their people to worship Allah and avoid false gods." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The core message of all prophets from Noah to Muhammad ﷺ was to worship Allah alone and reject idolatry, which demonstrates the unity of their missions despite different times and people." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The religion preached by all prophets is essentially Islam. While the core message is consistent, the specific laws and practices may differ, but foundational practices like prayer, almsgiving, fasting, and pilgrimage have persisted.", + "attributes": [ + { + "name": "tldr", + "value": "Islam, as the religion taught by all prophets, maintains core practices despite variations in law." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "While Islam as a religion remains constant with all prophets, variations in the law exist. Key practices like prayer, almsgiving, fasting, and pilgrimage illustrate a commonality among Abrahamic faiths, showing these practices' importance and endurance." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "I learned that the first revelation to Prophet Muhammad (peace be upon him) was when Angel Gabriel embraced him three times, urging him to read. Despite his initial hesitation, the angel revealed the first verses of Surah Al-Alaq.", + "attributes": [ + { + "name": "tldr", + "value": "The first revelation involved Angel Gabriel urging Prophet Muhammad to read the initial verses of Surah Al-Alaq." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The encounter with Angel Gabriel and the revelation of the first verses of Surah Al-Alaq marked the beginning of Prophet Muhammad's prophetic mission." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "I learned that Prophet Muhammad was sent as a messenger in Mecca, considered the most sacred city and beloved to God, and he later migrated to Medina.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad began his mission in Mecca and later migrated to Medina, both significant locations in Islam." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The significance of Mecca and Medina in Prophet Muhammad's mission is highlighted, as Mecca is viewed as the holiest city." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "Reflecting on the divine wisdom, it is mentioned that God chose the best of messengers from the best nation and tribe, highlighting a sense of divine selection and honor.", + "attributes": [ + { + "name": "tldr", + "value": "God's divine selection of the best messenger from the best nation underscores the honor and responsibility of Prophet Muhammad's mission." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "This comment reflects on the honor and divine wisdom in choosing Prophet Muhammad from a noble lineage in fulfilling his prophetic role." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The Surah Al-Muddathir emphasizes the Prophetic mission of warning against idolatry and calling to monotheism, illustrating the core message of Islam.", + "attributes": [ + { + "name": "tldr", + "value": "Surah Al-Muddathir focuses on warning against shirk and advocating for monotheism." + }, + { + "name": "confidence", + "value": "1.0" + }, + { + "name": "knowledge", + "value": "The central theme of Surah Al-Muddathir is the warning against idolatry and the call to monotheism, forming the core of the prophetic message." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The text highlights the importance of messengers sent by God as a mercy to humanity. Without them, people would be lost in darkness and unable to find the right path. The sequence of messengers from Noah to Muhammad ﷺ signifies a continuous guidance from God to humanity. The verse mentioned emphasizes Muhammad ﷺ being sent to all humankind, underlining the universality of his message.", + "attributes": [ + { + "name": "tldr", + "value": "Messengers are a mercy from God, guiding humanity, with Muhammad ﷺ as the universal messenger." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "God's messengers were sent to guide humanity, culminating with Prophet Muhammad ﷺ, who was sent as a universal messenger." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text refers to Sheikh's teaching, emphasizing the necessity for all humans to disbelieve in false deities and believe solely in God. This is considered the foremost duty of a believer. Ibn al-Qayyim's interpretation of \"taaghoot\" is anything worshipped besides God or undue elevation of a person or entity beyond their rightful status.", + "attributes": [ + { + "name": "tldr", + "value": "Belief in God and rejection of false deities is a primary duty." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Disbelief in false gods and exclusive belief in God is the fundamental requirement for believers according to Islamic teachings." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The purification mentioned here is both of actions from shirk and sins and of ethics from vile moral qualities. There is also a mention of physical purification from impurities on one's clothes.", + "attributes": [ + { + "name": "tldr", + "value": "Purification includes ethical, spiritual, and physical aspects." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Purification is not just about outer physical cleanliness, but also about inner spiritual and moral cleanliness." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad spent ten years calling people to monotheism before his night journey to the heavens.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad promoted monotheism for ten years before his ascension." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The focus on monotheism emphasizes the foundational role of Tawheed in Islam." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The five daily prayers were initially prescribed as fifty and then reduced to five through the Prophet's intercession.", + "attributes": [ + { + "name": "tldr", + "value": "Five daily prayers were reduced from fifty through divine intercession." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "This illustrates the mercy and consideration in Islamic teachings for human capacity." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "Migration in Islam is defined as moving from a land of disbelief to a land of Islam, symbolizing both physical relocation and a spiritual journey away from prohibitions.", + "attributes": [ + { + "name": "tldr", + "value": "Migration is both a physical and spiritual transition from non-Islamic environments to Islamic ones." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Migration represents a significant commitment to the faith, involving both physical and moral separation from past sins." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The text discusses how Muslims should refer to Iblis, the leader of the devils. It advises saying 'the accursed' instead of 'may Allah curse him,' as we are not commanded to curse but rather seek refuge from his evil. Many places in Islamic practice require seeking Allah's protection from Iblis, like before prayers or while entering and leaving mosques.", + "attributes": [ + { + "name": "tldr", + "value": "Refer to Iblis as 'the accursed' and seek refuge from his evil rather than cursing." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Muslims are encouraged to refer to Iblis as 'the accursed' and prioritize seeking refuge from his evil, aligning with Islamic teachings rather than directly cursing him." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text outlines who can be considered a 'taghut' (a tyrant or false deity): anyone who is worshiped and is pleased with it, anyone who calls people to worship themselves, anyone who claims to know the unseen, and anyone who rules contrary to what Allah has revealed. Such actions go against Islamic monotheism.", + "attributes": [ + { + "name": "tldr", + "value": "A 'taghut' includes those pleased with being worshiped, self-worship advocates, false claimers of knowledge of the unseen, and unjust rulers." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "A 'taghut' is identified by being worshiped with consent, claiming divine traits, or ruling against divine law, reflecting significant transgressions in Islam." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "opinion", + "content": "The essence of 'La ilaha illallah' (There is no deity but Allah) is about rejecting false deities and only worshiping Allah. This emphasizes the foundation of Islamic belief in monotheism, requiring Muslims to reject any form of 'taghut.'", + "attributes": [ + { + "name": "tldr", + "value": "The statement 'La ilaha illallah' conveys monotheism by rejecting false gods." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The expression 'La ilaha illallah' embodies the core Islamic belief in monotheism, necessitating the rejection of false deities and steadfast faith in Allah alone." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The sheikh states that migration (hijra) from a land of disbelief to a land of Islam is an ongoing obligation for Muslims until the Day of Judgment. This is supported by the Quranic verse in Surah An-Nisa (4:97-99) where angels admonish those who claim they were oppressed and did not migrate when they had the ability to do so.", + "attributes": [ + { + "name": "tldr", + "value": "Migration is obligatory for Muslims from non-Islamic to Islamic lands." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Migration remains a perpetual obligation for Muslims, as indicated in the Quranic verse about angels admonishing those who fail to migrate despite having the means." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The verse highlights the importance of openly practicing Islam, and the condemnation for those who remain in disbelief considering they have the means to migrate. The exception is for those who are genuinely incapacitated and unable to leave.", + "attributes": [ + { + "name": "tldr", + "value": "Open Islam practice is crucial; only those genuinely unable are excused." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Remaining incognito in places of disbelief is frowned upon unless there is genuine inability to migrate. Practicing Islam openly is emphasized." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Another verse from Surah Al-Ankabut (29:56) reinforces the idea that God encourages believers to migrate to lands where they can freely worship Him, emphasizing God's wide earth as a space for believers to seek refuge and practice their faith.", + "attributes": [ + { + "name": "tldr", + "value": "Believers are encouraged to worship freely by migrating to God's vast lands." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Believers are encouraged by divine command to move to areas where practicing their faith freely is possible, as God's earth is spacious." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad (ﷺ) emphasized the importance of three key elements in Islam for gaining paradise and avoiding hell: Islam itself, prayer, and jihad. Islam is the foundation, prayer is the pillar, and jihad is the peak. This highlights the comprehensive nature of Islam, combining faith, worship, and struggle.", + "attributes": [ + { + "name": "tldr", + "value": "Islam, prayer, and jihad are foundational in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Prophet ﷺ describes Islam, prayer, and jihad as fundamental components, with Islam being the core, prayer as a primary obligation, and jihad representing the pinnacle of devotion. These elements are crucial for achieving success in the hereafter." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The Prophet's response underscores the complexity and significance of the question asked by Mu'adh bin Jabal regarding paradise and hell. He acknowledges the magnitude yet achievable nature of the task with God's facilitation.", + "attributes": [ + { + "name": "tldr", + "value": "Achieving paradise is a grand yet attainable endeavor with God's help." + }, + { + "name": "confidence", + "value": "0.8" + }, + { + "name": "knowledge", + "value": "The conversation reflects the idea that while the path to paradise is significant and challenging, it becomes manageable through divine assistance." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "opinion", + "content": "The mention of jihad as the peak of Islam's structure is thought-provoking, particularly in contemporary contexts. It suggests that the concept of jihad holds a significant, though often misunderstood, place within Islamic teachings.", + "attributes": [ + { + "name": "tldr", + "value": "Jihad is considered the pinnacle of Islamic practice but is often misunderstood." + }, + { + "name": "confidence", + "value": "0.7" + }, + { + "name": "knowledge", + "value": "Jihad is highlighted as a peak of Islamic practice, which invites further reflection on its meaning and implications, especially in today's world." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "I learned that in a land of shirk (associating partners with Allah) and disbelief, if one cannot openly practice their faith, migration becomes obligatory to leave the land of disbelievers. The Prophet Muhammad ﷺ emphasized that migration will continue as long as repentance is possible, which ceases when the sun rises from the west.", + "attributes": [ + { + "name": "tldr", + "value": "Migration is mandatory if one can't practice Islam openly in a land of disbelief." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "In a land where one cannot openly practice their faith, migration is a religious obligation." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The hadith mentioned indicates that the Day of Judgment will not occur until the sun rises from the west, marking the closure of the door to repentance. At that point, faith will not benefit anyone who didn't believe before.", + "attributes": [ + { + "name": "tldr", + "value": "The sun rising from the west signals the end of opportunities for repentance." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The rising of the sun from the west marks the end of repentance opportunities." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The Prophet Muhammad ﷺ spent 13 years in Mecca before being commanded to migrate to Medina, where the remaining practices of Islam such as zakat, fasting, pilgrimage, jihad, and others were established.", + "attributes": [ + { + "name": "tldr", + "value": "Key Islamic practices were established in Medina after migration." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "After the migration to Medina, the complete practice of Islamic rituals was established." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The pilgrimage (Hajj) was mandated in the ninth year of Hijra, and prior to that, the call to prayer had not been institutionalized. Additionally, the principles of enjoining good, forbidding evil, and engaging in jihad were established during this time, as the Islamic state formed in Medina.", + "attributes": [ + { + "name": "tldr", + "value": "Hajj was mandated in the 9th year of Hijra, and various religious duties were established in Medina." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The pilgrimage became compulsory in the ninth year of Hijra, accompanied by the initiation of other religious mandates, including jihad." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "Reflecting on the legacy of Prophet Muhammad, the text emphasizes that no good was left unadvised and no evil unalerted. His death marked a poignant moment for his followers, but it was affirmed that the message of Islam would endure beyond his lifetime, with Abu Bakr underscoring this continuity.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad's death was a turning point, but the enduring nature of Islam was highlighted by Abu Bakr." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The transition after Prophet Muhammad's death was significant; Abu Bakr highlighted the enduring message of Islam, ensuring continuity." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text emphasizes that Prophet Muhammad (ﷺ) was sent by God to all of humanity, encompassing both humans and jinn. This is supported by Quranic verses that affirm his universal mission.", + "attributes": [ + { + "name": "tldr", + "value": "Prophet Muhammad (ﷺ) is a messenger for all people, reinforced by Quranic verses." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "It is a fundamental belief in Islam that Prophet Muhammad (ﷺ) is the messenger to all of humanity, not just to the Arabs." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The text addresses a misconception held by some that Prophet Muhammad (ﷺ) was only a messenger for the Arabs, declaring such a view to be contrary to Islamic faith and rendering one an apostate.", + "attributes": [ + { + "name": "tldr", + "value": "Believing that Muhammad (ﷺ) was sent only to Arabs is against Islamic teachings." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Holding the belief that Prophet Muhammad (ﷺ) was sent only to Arabs is considered invalid in Islam, and believing so would equate to apostasy." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text claims that leaving the teachings of Prophet Muhammad (ﷺ) results in disbelief and eternal punishment, such as being in the Hellfire if one dies in that state, based on a hadith of the Prophet.", + "attributes": [ + { + "name": "tldr", + "value": "Leaving the teachings of Muhammad (ﷺ) leads to disbelief, as per Islamic doctrine." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Disregarding the teachings of Prophet Muhammad (ﷺ) leads to disbelief and punishment in the afterlife according to Islamic teachings." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text highlights that Islam, as completed by Prophet Muhammad (ﷺ), is a perfect and complete religion, supported by the Quranic verse from Surah Al-Ma'idah.", + "attributes": [ + { + "name": "tldr", + "value": "Islam is deemed a complete and perfect religion with the final message from Muhammad (ﷺ)." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The completion of religious teachings by Prophet Muhammad (ﷺ) signifies the perfection of Islam, as declared in the Quran." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The permanence of the Islamic faith is highlighted by the hadith, indicating that there will always be a group from the Prophet's ﷺ community that remains steadfast in God's command until the end of time.", + "attributes": [ + { + "name": "tldr", + "value": "Islam will endure with a steadfast community until the end." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The hadith asserts the continual existence of a faithful group within the Muslim community." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The Quranic verses highlight the inevitability of resurrection, stating that people will be raised after death and judged according to their deeds.", + "attributes": [ + { + "name": "tldr", + "value": "Resurrection and judgment are essential beliefs in Islam." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The belief in resurrection and judgment is a fundamental aspect of Islamic faith, supported by multiple Quranic verses." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "There is significant emphasis on the challenge of disbelief in resurrection, which was a point of contention for early non-believers.", + "attributes": [ + { + "name": "tldr", + "value": "Disbelief in resurrection is a common issue historically addressed by the Quran." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The Quran addresses the disbelief in resurrection, emphasizing its occurrence and challenging those who doubt it." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The belief in resurrection is a fundamental element of faith in Islam, commonly referred to as belief in the 'last day'.", + "attributes": [ + { + "name": "tldr", + "value": "Resurrection is a core element of Islamic faith." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The text asserts that belief in resurrection is an essential part of Islamic faith and is frequently mentioned in the Quran, as illustrated by various verses." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "opinion", + "content": "Denying resurrection is equated with disbelief, even if one believes in Allah.", + "attributes": [ + { + "name": "tldr", + "value": "Denying resurrection is seen as disbelief in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The text makes the argument that rejecting the concept of resurrection results in disbelief because it denies a core tenet of faith and implies rejecting all prophets who conveyed this message." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "Resurrection involves being raised from graves for accountability and judgment.", + "attributes": [ + { + "name": "tldr", + "value": "Resurrection leads to judgment and accountability." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The purpose of resurrection, as described in the text, is to hold individuals accountable and reward or punish them based on their deeds." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "It's intriguing how many names exist for the Day of Judgment, highlighting its significance and multifaceted nature in Islamic teachings. These names not only describe the event but also its distinct aspects, such as accountability and resurrection.", + "attributes": [ + { + "name": "tldr", + "value": "The Day of Judgment has many names, each reflecting different aspects of the event." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The Day of Judgment has multiple names, including the Hour, the Day of Resurrection, and the Day of Religion, each reflecting different facets of this significant event." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "This life is not eternal as some disbelieve; it has a definite end, known as the Day of Judgment, the knowledge of which is reserved only for Allah.", + "attributes": [ + { + "name": "tldr", + "value": "Life has a definite end marked by the Day of Judgment, known only to Allah." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The worldly life is finite and will culminate in the Day of Judgment, the timing of which is known only by Allah." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "opinion", + "content": "The understanding of resurrection in Jewish and Christian beliefs as compared to Islamic doctrine suggests disparities. While they believe in resurrection, their interpretations are seen as flawed from an Islamic perspective.", + "attributes": [ + { + "name": "tldr", + "value": "Jews and Christians believe in resurrection but have flawed interpretations compared to Islamic teachings." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Jews and Christians believe in resurrection, but their interpretations don't align with Islamic teachings, which see their beliefs in the afterlife as incorrect." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "I learned that in Islam, an individual is recompensed for good deeds with rewards that are multiplied, but punishment for bad deeds is only equal to the action itself. This reflects the justice and grace of Allah.", + "attributes": [ + { + "name": "tldr", + "value": "Good deeds are rewarded multiple times while bad deeds are punished equally." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The concept of reward and punishment in Islam as described here emphasizes fairness and mercy." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "I understood that Allah sent all prophets as both bringers of good news and warners. This ensures that people have guidance and cannot claim ignorance of divine laws and expectations.", + "attributes": [ + { + "name": "tldr", + "value": "Prophets were sent as guides to ensure no excuses for ignorance of divine laws." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The role of prophets is to guide and warn people, demonstrating God's justice and concern for human guidance." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "I realized from the text that Noah was the first prophet and Muhammad is the last. They were sent to guide people back to monotheism and righteousness.", + "attributes": [ + { + "name": "tldr", + "value": "Noah was the first and Muhammad the last prophet in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Prophets are sent to direct people towards monotheism and away from error." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The first messenger sent by God was Noah, who preached to his people for 950 years. Despite his long mission, only a few believed in him.", + "attributes": [ + { + "name": "tldr", + "value": "Noah preached for 950 years but only a few believed." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Noah's mission lasted 950 years, and only a small number of his people believed in his message." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Prophethood ended with Muhammad, who is considered the last prophet. His mission was significant in preparing people for the Day of Judgment.", + "attributes": [ + { + "name": "tldr", + "value": "Muhammad is the last prophet, preparing people for the Day of Judgment." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The Prophethood was completed with Muhammad, establishing him as the final messenger before the end times." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "God sent a messenger to every nation, from Noah to Muhammad, with the message to worship God alone and reject false deities.", + "attributes": [ + { + "name": "tldr", + "value": "Each nation received a messenger commanding monotheism." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Every nation throughout history has received a prophet tasked with the message to worship Allah alone and reject falsehood." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The message of all prophets in Islam is unified, promoting the worship of one God and rejecting false deities. This consistent message is emphasized in the Quranic verse that states God sent a messenger to every nation urging them to worship Him and avoid tyrants.", + "attributes": [ + { + "name": "tldr", + "value": "Islam considers the message of all prophets as one, centered on monotheism." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The consistency in the message of the prophets highlights the essential unity of Islam's core monotheistic belief." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "While the core message of Islam is consistent, the specific laws and forms of worship can differ among various prophets. Still, some practices like prayer, charity, fasting, and pilgrimage are common across different religious laws.", + "attributes": [ + { + "name": "tldr", + "value": "Though unified in message, prophets had different laws, yet shared key practices." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The diversity in religious laws alongside common rituals demonstrates the adaptability of Islamic teachings over time." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The sending of prophets is viewed as an act of mercy from God to guide humanity. Without this guidance, people would remain lost in ignorance. The chain of prophets started with Noah and ended with Muhammad, who was sent to all of humanity.", + "attributes": [ + { + "name": "tldr", + "value": "Prophets are seen as divine mercy for guiding humanity, ending with Muhammad." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "God's mercy in sending sequential prophets emphasizes the importance of guidance in Islam." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "From the text, I've learned that the concept of 'tughyan' (transgression) occurs when people elevate someone or something beyond its rightful place, such as worshiping something other than Allah.", + "attributes": [ + { + "name": "tldr", + "value": "Transgression involves elevating something beyond its rightful place." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The text describes transgression as elevating beings or things to levels they don't deserve, specifically worshiping anything other than Allah." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "I find it interesting how the text outlines that following a leader or authority to the extent that they are placed on the same level as the Prophet Muhammad ﷺ is considered excessive and akin to transgressing.", + "attributes": [ + { + "name": "tldr", + "value": "Following leaders excessively equates to transgression." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "The text advises against following a leader excessively, comparing it to transgression when the leader is equated with the Prophet Muhammad ﷺ." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text mentions that 'taghut' refers to figures or entities worshipped or followed excessively. Notably, it highlights that the greatest of these is Iblis (Satan), whom Islamic tradition condemns as the chief of all false deities.", + "attributes": [ + { + "name": "tldr", + "value": "'Taghut' includes figures worshipped excessively, led by Iblis." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "'Taghut' encompasses people or entities followed or worshipped excessively, with Iblis as the chief figure to be aware of." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "The text discusses the concept of 'tawheed' in Islam by addressing actions that oppose it, such as calling people to worship oneself. This is seen as a major form of 'taghut' or false deity, which is condemned in Islamic teachings. The emphasis is on staying true to the worship of Allah alone.", + "attributes": [ + { + "name": "tldr", + "value": "Calling people to worship oneself is a major spiritual transgression in Islam." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Calling others to worship oneself is considered a great form of transgression ('taghut') and is directly against Islamic monotheism." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The text refers to a Quranic verse (Al-Naml: 65) to emphasize that only Allah has knowledge of the unseen. Therefore, claiming to have such knowledge is seen as going against Islamic beliefs and is described as 'taghut'.", + "attributes": [ + { + "name": "tldr", + "value": "Only Allah knows the unseen; claiming otherwise is a form of false belief." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "Only Allah knows the unseen, and claiming to possess this knowledge challenges core Islamic beliefs." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "comment", + "content": "In the text, ruling by laws not revealed by Allah is discussed. It's stated that this can make one a 'taghut' and possibly a disbeliever, emphasizing the importance of adhering to divine guidance in justice and governance.", + "attributes": [ + { + "name": "tldr", + "value": "Ruling by non-divine laws can be a form of egregious error in Islam." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Judging by laws other than what Allah has revealed can be a form of 'taghut' and is a significant deviation from faith." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The sentence outlining the meaning of 'La ilaha illallah' as disbelief in 'taghut' and belief in Allah shows the foundational tenet of Islamic faith, highlighting monotheism and rejection of idolatry or false deities.", + "attributes": [ + { + "name": "tldr", + "value": "'La ilaha illallah' means abandoning false deities and affirming belief in Allah." + }, + { + "name": "confidence", + "value": "0.95" + }, + { + "name": "knowledge", + "value": "The phrase 'La ilaha illallah' encapsulates the rejection of 'taghut' and the affirmation of belief solely in Allah." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "opinion", + "content": "The citation of the Hadith referring to the core tenets of Islam—Islam, prayer, and jihad—illustrates the structured foundation of the faith and what is considered its pinnacle, which is striving in the cause of Allah. It highlights the multifaceted nature of Islam as a religion that balances belief, worship, and action.", + "attributes": [ + { + "name": "tldr", + "value": "Core Islamic practices are fundamental to the faith, with jihad seen as its peak expression." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "The primary elements of Islam—faith, prayer, and jihad—are structured in an order of significance and embody a holistic approach to the religion." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "The phrase 'Rās al-amr al-Islām' translates to 'The head of the matter is Islam,' highlighting the importance of Islam as foundational and supreme. It emphasizes that Islam is the essence, beginning, and pinnacle of belief, symbolized by the declaration of faith, 'There is no God but Allah.'", + "attributes": [ + { + "name": "tldr", + "value": "Islam is the fundamental principle that underpins everything." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Islam is described as the foundational and highest principle in life, akin to saying 'There is no God but Allah.'" + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Prayer (ṣalāh) is considered the central pillar of Islam, following the primary tenet of monotheism. It is regarded as the most crucial duty for Muslims after the belief in the oneness of God.", + "attributes": [ + { + "name": "tldr", + "value": "Prayer is the central and most significant practice in Islam after faith in God." + }, + { + "name": "confidence", + "value": "0.9" + }, + { + "name": "knowledge", + "value": "Prayer is highlighted as the central pillar of Islam, following directly after the foundational belief in monotheism, indicating its critical importance." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + }, + { + "type": "fact", + "content": "Jihad is described as the peak of the matter, symbolizing the highest form of striving in Islam. It signifies strength and honor when active, and conversely, weakness and humiliation when neglected.", + "attributes": [ + { + "name": "tldr", + "value": "Jihad represents the pinnacle of Islamic practice, signifying strength and honor." + }, + { + "name": "confidence", + "value": "0.85" + }, + { + "name": "knowledge", + "value": "Jihad is viewed as the pinnacle of the Islamic structure, indicating strength and dignity when practiced, and implying weakness when neglected." + }, + { + "name": "source_metadata", + "value": "The book: Explanation of \"The Three Fundamental Principles\" by the Renewing Imam Muhammad bin Abdul Wahhab (The explanation of \"The Four Rules,\" \"The Explanation of the Three Fundamental Principles,\" \"The Explanation of the Nullifiers of Islam,\" and \"The Explanation of Uncovering the Doubts\" were printed in a single volume) Author: Abdul Rahman bin Nasser Al-Barrak Reviewed and read by the author: Abdul Rahman bin Saleh Al-Sudais Publisher: Sheikh Abdul Rahman bin Nasser Al-Barrak Endowment Foundation - Saudi Arabia Edition: Ninth, 1443 AH - 2021 AD Number of pages: 59 [Book pagination corresponds to the printed version]" + }, + { + "name": "author_metadata", + "value": "Abu Abdullah Abdul Rahman bin Nasser bin Barak bin Ibrahim Al-Barrak, whose lineage descends from the Al-Urainah branch of the Subay' tribe, part of the Mudhar branch of the Adnanite Arabs.\n\n(His Upbringing)\n• He was born in the town of \"Al-Bukayriyah\" in the Qassim region in the month of Dhu al-Qi'dah in the year 1352 AH.\n• His father passed away when he was very young, so he did not know him, and his mother took on his upbringing.\n• He contracted an illness that led to the loss of his sight when he was ten years old.\n\n(His Pursuit of Knowledge)\n• He began seeking knowledge at a young age, starting with memorizing the Quran under his uncle Abdullah bin Mansour Al-Barrak, and then under the Quran reciter of Al-Bukayriyah, Sheikh Abdul Rahman bin Salim Al-Kuraydis, may God have mercy on them. He completed memorizing the Quran at around twelve years old.\n• Around the years 1364 - 1365 AH, he began attending lessons and reading with scholars. He read with Sheikh Abdul Aziz bin Abdullah Al-Subail, may God have mercy on him, parts of the book \"At-Tawheed\" and \"Al-Ajrroomiyyah,\" and with the judge of Al-Bukayriyah, Sheikh Muhammad bin Muqbil Al-Muqbil, may God have mercy on him, \"The Three Fundamental Principles.\"\n• In approximately 1366 AH, he was able to travel to Mecca, where he stayed for three years, reading with the Imam of the Grand Mosque, Sheikh Abdullah bin Muhammad Al-Khalifi, may God have mercy on him, in \"Al-Ajrroomiyyah.\"\n• In Mecca, he met a distinguished scholar among the prominent students of Sheikh Muhammad bin Ibrahim, Sheikh Saleh bin Hussein Al-Iraqi, and greatly benefited from him.\n• In early 1369 AH, he accompanied his teacher (Sheikh Saleh Al-Iraqi) to \"Ad-Dilam,\" where he attended the lessons of Sheikh Ibn Baz, may God have mercy on him, when he was a judge there, and remained in his lessons until late 1370 AH.\n• His greatest and most influential teacher was Sheikh Abdul Aziz Ibn Baz, may God have mercy on him, from whom he benefited for more than fifty years, from 1369 AH until Ibn Baz's death in 1420 AH. Next was Sheikh Saleh Al-Iraqi, from whom he learned the love of evidence, rejection of imitation, and precision in the sciences of \"language,\" including \"grammar,\" \"morphology,\" and \"metrics.\"\n\n(His Formal Education)\n• When the \"Scientific Institute\" opened in Riyadh in Muharram 1371 AH, the Sheikh joined the secondary section, where the study duration was four years, graduating in 1374 AH.\n• He then joined the \"College of Sharia\" in Riyadh, graduating in 1378 AH.\n• Among his prominent teachers in the \"Institute\" and \"College\" were:\n 1. Sheikh Abdul Aziz Ibn Baz.\n 2. Sheikh Muhammad Al-Ameen Al-Shanqiti, from whom he studied \"Tafsir\" and \"Usul al-Fiqh.\"\n 3. Sheikh Abdul Razzaq Afifi, from whom he studied \"At-Tawheed,\" \"Grammar,\" and \"Usul al-Fiqh.\"\n 4. Sheikh Muhammad Abdul Razzaq Hamza.\n 5. Sheikh Abdul Aziz bin Nasser Al-Rashid.\n 6. Sheikh Abdul Rahman Al-Afriki.\n 7. Sheikh Abdul Latif Sarhan, from whom he studied \"Grammar.\"\n And others, may God have mercy on them all.\n• During this period, he attended some lessons of Sheikh Muhammad bin Ibrahim Al-Sheikh in the mosque.\n\n(His Memorized Works)\n• The Sheikh memorized the Holy Quran, \"Bulugh al-Maram,\" \"Kitab al-Tawheed,\" \"Kashf al-Shubuhat,\" \"The Three Fundamental Principles,\" \"Conditions of Prayer,\" \"Al-Ajrroomiyyah,\" \"Qatr al-Nada,\" \"Alfiyyah Ibn Malik,\" and others.\n• There are texts the Sheikh recalls strongly, such as \"Al-Tadmuriyyah\" and \"Sharh al-Tahawiyya,\" which he taught and was read to him numerous times in the university and mosque, as well as \"Zad al-Mustaqni'\" and others.\n\n(His Positions)\n• The Sheikh was appointed as a teacher at the \"Scientific Institute\" in Riyadh in 1379 AH and remained there for three years.\n• He was then transferred to the \"College of Sharia\" in Riyadh, where he taught Islamic sciences.\n• When the \"College of Usul al-Din\" was established in 1396 AH, he was transferred to the \"Aqeedah and Contemporary Doctrines\" department, staying there until his retirement in 1420 AH, during which he supervised many academic theses.\n• After retirement, the \"College\" wanted to contract him for further work; he worked for a while and then left.\n• His teacher Ibn Baz, may God have mercy on him, repeatedly asked him to take up a role in issuing fatwas; he declined, but his teacher accepted his deputization in the \"Presidency of Fatwa\" in Riyadh during the summer when the muftis moved to the city of \"Taif.\" He accepted out of modesty, working twice before leaving.\n• After the death of Sheikh Ibn Baz, the Grand Mufti Sheikh Abdul Aziz Al-Sheikh asked him to become a member of issuing fatwas and insisted, but he declined, preferring to dedicate himself to preaching and teaching.\n\n(His Efforts in Spreading Knowledge)\n• The Sheikh began teaching in his mosque, where he served as an imam - Al-Khalifi Mosque in Al-Farouq district - with most of his lessons held there.\n• He also taught in his home with select students.\n• He had lessons in other mosques and delivered numerous lectures on various topics, as well as dawa speeches on various occasions.\n• He participated in many intensive scientific courses held in the summer and delivered lectures in the city of \"Riyadh\" and other regions of the kingdom. He also gave several lessons over the phone to students of knowledge abroad.\n• The Sheikh receives questions from various Islamic websites on the global network and answers them.\n\n(His Students)\n• The Sheikh has many students, too numerous to count, most of whom are university professors, known preachers, and others who benefit from the Sheikh, both the general public and private individuals. Many students of knowledge from outside the country follow his lessons live via the internet on the Islamic broadcast site.\n\n(His Asceticism and Piety)\n• The Sheikh is known for his asceticism towards fame and appearance, humility, and extreme modesty in food, clothing, transportation, and housing, known to all who see and interact with him. His humility prevents him from authoring, despite his extensive knowledge and understanding of the words of predecessors and successors, rich information in various arts, memorization of evidence, sound judgment, understanding of the areas of disagreement, and an amazing ability to clarify points of contention. His tapes and lessons bear witness to this, and if the tapes recording his lessons and the students' notes taken from him were transcribed, those who don't know him would be amazed.\n• The Sheikh is distinguished by his depth in the science of Aqeedah, with significant expertise, and is one of the most important references in this field today.\n\n(His Worship)\n• The Sheikh completes the Quran approximately every ten days and never misses fasting on Mondays and Thursdays unless there is an obstacle. He never misses the night prayer, waking up about two hours before dawn every night. He shows great piety towards his mother, even foregoing Hajj for several years out of consideration for her, seeking her permission in all matters, even when leaving the house, and even more than that, his devotion to her cannot be fully covered in this summary.\n\n(Praise from Scholars)\n• Many scholars have praised the Sheikh, and we have not seen anyone who knew him hesitate in praising him, including his teacher, Sheikh Ibn Baz, may God have mercy on him, who once said about him: He is a guided man, entrusting him in issuing fatwas in his place, which indicates his trust. When Sheikh Muhammad Al-Munajjid asked Sheikh Ibn Uthaymeen in his last days whom to ask after him, he praised the Sheikh and Sheikh Saleh Al-Fawzan, directing them to inquire from both.\n• As for the praise from the sheikhs who are his students, it cannot be listed here.\n\n(His Scientific Output)\n• The Sheikh turned away from authoring despite his ability, dedicating most of his time to circles of knowledge, teaching, lecturing, and issuing fatwas. Hundreds of fatwas have been documented from him, dozens of books have been read to him in various fields, some recorded and many not, and his lessons continue to this day. May God prolong his life in goodness and obedience.\n• Some of his close students have worked on serving his recorded explanations, preparing them for printing and publishing after being read to him and corrected. Publications include:\n • \"Explanation of Al-Tadmuriyyah Creed\"\n • \"Explanation of Al-Tahawiyyah Creed\"\n • \"Clarification of the Purposes of Al-Wasitiyyah Creed\"\n • \"" + } + ] + } + ] + } +} \ No newline at end of file